among you if ye give your selves up to any sinne to serve that ye are slaves to sin and must expect the wages of that service eternal death as on the other side if ye deliver your selves up to serve God in obeying his commands ye will be reputed his servants and have the wages that belong thereto eternall life See 2 Tim. 4. note a. 17. But God be thanked that ye were the servants of sinne but ye have obeyed from the heart that form of doctrine which was delivered to you Paraphrase 17. But 't is a great mercy of God to you that having been formerly the servants of sin having lived and gone on so long in the course of sinne ye have now cordially obey'd that summary of Christian doctrine to the beliefe and practice of which ye were delivered up and solemnly consecrated in your baptisme see note on Matt. 9. d. 18. Being then made free from sin ye became the servants of righteousnesse Paraphrase 18. And having received a manumission from that evill master ye have given your selves up to a more ingenuous service obliging your selves to live righteously for ever after 19. I note b speak after the manner of men because of the infirmity of your flesh for as you have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness Paraphrase 19. I shall express this by an ordinary resemblance or I will deal with you after the mildest and most easie equitable manner require no more then any man would in reason require because of the weakness of your flesh which I cannot expect should bear too much severity or else too high expressions All that I shall say is that you will but have the same care of sanctity now be but as diligent to obey the precepts of Christ and by that means aspire to sanctification as you were formerly industrious in the serving of your lusts and unlawfull vile affections to act all the villany in the world This in all reason I must require of you and shall require no more though according to strict justice I might require greater care to secure your life and salvation then to ruine and damne your selves ye had express'd 20. For when ye were servants of sin ye were free from righteousness Paraphrase 20. For by way of ordinary distributive justice when ye served sin righteousness or piety ye know had no whit of your service why then should sin now have any of your service when you have delivered up your selves to righteousness or Christian life to be observant followers of that why should ye not now abstein as strictly from all sin as then ye did from all good sure this the rules of justice will oblige you to 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Paraphrase 21. And this will be much more reasonable if ye consider the nature of your former sins in your own experience of them how little fruit or benefit or satisfaction they brought you at the very time of enjoying them and how nothing but shame at the present remembrance of them and how certain the conclusion is that they will bring death upon you whereas the serving of Christ on the other side will be matter of joy and pleasure at the present matter of comfort and confidence after and will bring salvation at the end 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life Paraphrase 22. But now having given over the service of sin vowed your selves never to go on farther in that course and undertaken the service of God bring forth fruit such as by which sanctification may daily encrease in you and as may reap for it's crown eternall life 23. For the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. Paraphrase 23. For according to the Law and so still to every impenitent the reward or payment of every deliberate sin all that it brings in to him by way of stipend is death but the mercy that is in the Gospell reach'd out to all penitents is eternall life as it is now purchased and contrived by what Christ Jesus our Lord hath done and suffered for us in the Gospell Annotations on Chap. VI. V. 6. The body The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body c. hath a peculiar use in S. Paul when it is joyned with a Genitive case following for then it passes into the signification of that which is joyned with it and its self loses its force the body of sin signifying nothing more then sin here and Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of this death no more then this death this sad miserable kind of death So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 7. 24 their body signifies them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Rom. 7. 4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me Gal. 6. 17. and Phil. 1. 20. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our humiliation and the body of his glory is no more then simply our humiliation and his glory So Col. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off the body of the sins of the flesh is the putting off the sins of the flesh or carnal sins And perhaps 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beat or cuffe my self for so the matter of the discourse before concerning the use of Christian liberty doth most encline us to interpret it And all this seems in S. Paul to be an imitation of the Hebrews form of speech among whom the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a body frequently signifies no more then being or identity so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body signifies no more then idem ipse the same he So Jos 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your body that is your very selves or as the Targum reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your neerkinsman and Job 2. touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the former touches having been on his family and goods c. And that place of Col. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him dwelleth the fulnesse of the Godhead bodily may seem capable of the same sense that the fulnesse of the Godhead dwells in Christ by identity of his very essence and so directly in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolishing the body of sinne it is a phrase to signifie reformation of life Of which sort many other phrases there are in Scripture which signifie the same thing some of them referring to the new life to which the change is made others to the old course that is forsaken
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
father Paraphrase 38. I doe after the example of my father and you of yours in proportion 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would doe the works of Abraham Paraphrase 39. in his obedience and vertues be like him as children resemble their naturall parents in their nature and feature 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Paraphrase 40. But you are most contrary to that Abraham was an hospitable person and obeyed God in all his commands would have been very far from designing the death of any the meanest Prophet for no other crime but that of bringing Gods truth unto him And yet this doe ye 41. Ye doe the deeds of your father Then said they unto him We be not born of fornication we have one father even God Paraphrase 41. Ye have another father not willingly owned by you and him you are like in your actions Hereupon they reply none have dubious parents but they that are unlawfully begotten we are not such we are none of those to whom the style of children of whoredomes is given Hos 2. 4. but owned and acknowledged by God as his only children 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Paraphrase 42. Jesus answers your hating of me is a certain argument that God is not your father for I am sent immediately from him I came from heaven and what I doe is by commission from God not on mine own motion or any businesse or errand of mine or as false Prophets without mission 43. Why doe ye not understand my speech even because ye cannot hear my word Paraphrase 43. If God were your father whose commands you received and obeyed as children you would know my language being indeed the very language of that father But the reason is clear The thing that makes you not believe in me is not want of means of conviction that my doctrine comes from God but because my doctrine is not agreeable to your humour You cannot abide to hear it you have not affections capable of it 44. Ye are of your father the devill and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the father of it Paraphrase 44. The praâ—â—ises which the devill offers to you or hath practised before you you like much better then those which I commend to you He was from the first that we hear of him malicious and proud and bloudy and soon apostatized from God and the right way for he is an enemy of truth and goodnesse and therefore for him to lie and confirme you in infidelity is naturall and proper to him 45. And because I tell you the truth ye believe me not Paraphrase 45. 'T is neither the inevidence of my doctrine nor the weaknesse of your understandings that keeps you from believing me and embracing my doctrine the only thing that makes you reject me is my speaking the truth that heavenly pure perfect rule of practise which it seems is not for your turne is vehemently resisted by your passions and prejudices 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me Paraphrase 46. I am sure you have no fault or imposture to lay to my charge nothing to produce or prove against me And the tree will be known by the fruits and yet you will not believe truth when I speak it 47. He that is of God heareth Gods words ye therefore hear them not because ye are not of God Paraphrase 47. If you had true piety in you then certainly my doctrine being from God would be acceptable to you and you would embrace it 48. Then answered the Jewes and said unto him Say we not well that thou art a note d Samaritane and hast a devill Paraphrase 48. To this the Jewes had no other reply but to fall into reproachfull language against him calling him Samaritan a word of reproach and madman See c. 7. 20. b. 49. Jesus answered I have not a devill but I honour my father and ye doe dishonour me Paraphrase 49. That I doe no vicious extravagant thing appears by my seeking no honour to my self not coming in my own name but referring all my embassie to the honour of God and you doe all that your malice can invent to defame me 50. And I seek not mine own glory there is one that seeketh and judgeth Paraphrase 50. And this let me tell you although I doe not seek after my own glory yet my father doth tenderly observe whether I am honoured or dishonoured and passes sentence on men severely for it see Deut. 18. 19. otherwise as 't is no glory of mine I look after so your reproaches would not touch me 51. Verily verily I say unto you If a man keep my saying he shall never see death Paraphrase 51. As it is I cannot be so unkind to you as thus to leave you in this contempt so dangerous to you whereas on the other side your receiving of the message which I bring you were the way to bring you to eternall life and rescue you from eternall torments 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death Paraphrase 52. art mad see c. 7. 20. b. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Paraphrase 53. Abraham and the Prophets were not freed from dying and what manner of power dost thou assume to thy self to bestow priviledges which God never gave to them whom he so much favoured 54. Jesus answered If I honour my self my honour is nothing It is my father that honoureth me of whom ye say that he is your God Paraphrase 54. Jesus replyed I shall say nothing of my self The power which I have I have from him whom certainly you acknowledge to be greater then Abraham own him as your God he hath testified sufficiently of me by voice from heaven c. 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a lyer like unto you but I know him and keep his saying Paraphrase 55. This father of mine whom you call your God you know very imperfectly you know not what kind of worship and obedience it is that he requires but place it in external legal performances I come to tell you his will more perfectly And to this end have my message
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâ—parable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
the other as he doth in the former part of this Epistle by this assurance that Gods judgments would suddainly surprize these enemies of his and nothing but constancy and purity be likely to preserve any from that heavy destruction V. 10. Live together with him To live together with Christ though it comprehend under it yet must not necessarily be confined to the future immortal life but may belong first and literally to preservation and deliverance here so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred to be saved doth v. 3. 8 9. and oft elsewhere denote deliverance out of calamities and destructions here which is also attended constantly and when the temporal is not had supplied with eternal life Thus doth the matter here in hand incline to interpret it being the description of that coming of Christ for the destroying of the enemies of Christianity which is designed as a means of preserving the constant Christians and giving them quiet halcyonian days after the storms wherein they had been tossed And so to live is to live prosperously and cheerfully in the profession of Christianity here together with an assurance of living and reigning with him eternally And according to this must the phrase whether we sleep or wake be interpreted not so as sleeping signifies death and waking being not yet dead but alive though that sense will have truth in it also applyable to the notion of life for eternal life but as may best agree with the contexture of this Chapter Here this calamity approaching the Jewes and Gnosticks is said to come as a thief in the night v. 2. Upon which he tels the pious Christians that they are in no danger of receiving hurt from this v. 4. they are not in darknesse that this day or judgment should thus surprize them and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep but watch and be sober in the figurative notion of sleep for sin and watching for carefulnesse and constancy and v. 7. the ground of that figurative notion of sleep is set down because as sleep is a night-work so drunkennesse is a night-work and so every sin and therefore that visitation that comes as a thief in the night is likely to surprize them and none else And on the contrary the sober pure constant Christian he is sure to escape which he farther proves v. 9. by Christs dying to that end to bring us to that purity and consequently being risen again and coming to dee vital acts such is executing vengeance on enemies he will be sure to preserve those which are thus qualified and that whether they wake or sleep That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live but as by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted on Mat. 8. â— it is ordinary in the vulgar ordinary sense of waking and sleeping the one noting solitude the other security and so the sense will be most currant that without their special care and solicitude referring all to God and so laying them down to sleep and taking their rest they shall be secured by Christ and live when others that were more solicitous for their safety the Gnosticks were destroyed with the Jewes V. 12. Are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set or rule over you are sure the Bishops of several Churches called in the first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefects and Presidents in the Latine Church As for that objection which may arise here from the plural number which argues that they were more then one the account is to be the same that was given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Bishops then one Phil. 1. 1. because first as Philippi was a Metropolis of Macedonia and contained many Churches and consequently Bishops under it so was Thessalonica here also and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church Secondly it hath been before observed Note on Phil. 1. a. that Thessalonica and Philippi being both Churches of Macedonia these Epistles were written to both and indeed to all the Christian Churches of Macedonia as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia And there being many Bishops constituted in that whole countrey they are all here contained under these phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that labour among you that is labour in the word and dâ—ctrine 1 Tim. 5. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set over you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exhort you it being the Bishops office to doe all these V. 14. Unruly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular is a military word and signifies disbanded Souldiers that have left their employment or service or obedience to their commanders and so may here be set to expresse those that live not in obedience to the Apostles rules or to the commands of their superiors the Bishops in their Churches who are here first admonished according to Christs directions Mat. 18. 15. and so again a second time 2. Thess 3. 12. and if they reform not are then to be censured and excommunicate 2 Thess 3. 6. But the Context in that place seems to refer to one particular kind of irregularity contrary to the expresse orders of the Apostle there v. 10. viz. living idlely giving over the workes and duties of their callings v. 11. which beside the disobedience to his orders was literally also a forsaking their colours â—leaving that rank wherein they were placed by God and so there v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set opposite to labouring v. 8. V. 22. Appearance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred appearance is known to signifie as the Latine species among authors kind or sort Thus they that interpret it otherwise acknowledge the Syriack to render it And so the meaning of the place will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sort or the whole kind of evil from all that is truly so be it never so small according to that of Ribbi in Pirche avoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as carefull in the keeping a light as an heavy commandment Thus the place seems to be understood by Saint Basil who opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every kind of evill to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will upon trial bear the touch on the beginning of the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good merchant will keep that which is good unadulterate metal but will abstain from all king of evil or adulterate not from that which appears ill if it be not for to what purpose then is his skill or touchstone but from that which is ill whatever it appear So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly from all simply not from this or that from every lying prophet and from every sinne So
his just reward for such injuries 15. Of whom be thou ware also for he hath greatly withstood our words Paraphrase 15. The reason why at this time I mention him is that thou mayst beware of him avoid him look upon him as an excommunicate person delivered up to Satan 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions and admonitions to repent 16. At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge Paraphrase 16. At my coming to Rome when I was to plead for my self all my acquaintance all that were able to have stood me in any stead either by their power at Rome or by their testimonies in my defence forâ—ook me for feat of suffering I pray God to pardon them for it 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be the mouth of the lion Paraphrase 17. Yet God assisted and vindicated my innocence that the Gospel might be preached by my means and so the Romans the Gentiles might receive it see Phil. 4. 22. and to that end I was at that time delivered from a most considerable present danger though not freed from prison 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdome to whom be glory for ever and ever Amen Paraphrase 18. And I am confident that God will at this time so guarde me that I shall be delivered from every enterprise against me however that he will keep me from doing any thing unworthy of an Apostle and servant of his that so when I lose this miserable life I may attain to that eternal kingdome of God 19. Salute Prisca and Aquila and the houshold of Onesiphorus Paraphrase 19. See c. 1. note a. 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Doe thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time Annotations on Chap. IV. V. 7. I have fought These two verses are wholly Agonistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any of the four famous games Olympick c. and of that as it signifies suffering of afflictions see 1 Thess 2. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one sort of combaâ—e in either of those four that of racing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good either as being in a good cause or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 5. according to the laws of the agones and so his fighting a good fight is suffering Christianly and valiantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perform and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or perform the race see Note 2. on Act. 21. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring to his whole life but this one combat here insisted on his danger at Rome And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the faith is to observe the Gospel rules and so not to offend against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laws of the combat see Note on the title of this Epistle Thus in those writings that go under Trismegistus's name we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul that hath undertaken and performed this strife or combat of piety Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward and that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown of righteousnesse possibly in the notion that theHebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is answerable is taken Isa 48. 18. Nehem. 2. 20. Psal 35. 27. that is for felicity As Prov. 8. 18. where wealth and righteousness are put together Abenezra interprets it felicity or prosperity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Rom. 6. 16. and opposed to death by which it there appears to signifie eternal life But it may also signifie a righteous life which is thus rewarded and crowned by God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judge is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gives the crown to the conquerour V. 13. Cloake The authority which I have for rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll is from the antient Glossaries Thus Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without question should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a little piece of parchment folded up which perhaps may be all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter mentioned because they being added with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially seem to denote somewhat which had been formerly mentioned rather than any new thing See S. Hierome Ep. 125. ad Damas q. 2. V. 14. The Lord reward Of this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not here omiss to note that the full importance of it is no more than a Prophetical denuntiation or prediction that should in the just judgement of God befall Thus some of the best MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord shall reward others of the antients who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward yet expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reward So the Author of the questions and answers assigned to Justine making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prediction So Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is instead of the future shall render adding that pious men do not rejoice in or desire to hasten the punishemnts of the wicked but that they foretell them he Gospel and weak believers having need of such comforts To this may be added that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 9. in the future cemplebitur or consumetur shall be consumed or fulfilled is yet by the antient Interpreters rendred in the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 72. Let it be accomplish'd and so the Chaldee Syriack Arabick and Aethiopick and onely the Vulgar Latine retains consumetur shall be consumed Thus on the other side Mat. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your peace return to you is sure a promise from Christ or prediction that their peace shall return to them and thus is it innumerable times in the sacred dialect of these Books V. 17. The mouth of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the Lion is commonly thought here to signifie Nero so styled because of his cruelty But as there is no reason to believe that Paul was now admitted to Nero's own hearing
quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not â—n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed
as well as the terrors of worldly sufferings though you have been wrought on by the latter of these yet for the former you are free you detest those abominable villanies of lust which come from the Nicolaitans and are gotten into other Churches v. 15. and 20. 7. He that hath an eare let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus and all that are under that metropolis for it is of near concernment to all And as it brings terrors to all who shall be involved in the sin mentioned so every one that shall hold out and overcome the temptations he shall have deliverance here and hereafter eternal life bestowed upon him which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ and so here is fitly mention'd to those who would not confesse Christ in time of persecution 8. And unto the Angel of the note d Church in Smyrna write These things saith the first and the last which was dead and is alive Paraphrase 8. Another message deliver to the Bishop of Smyrna another metropolis of Asia in these words Thus saith Christ the eternal God that was so despised and contemned by men who was put to death but rose from the dead see c. 1. 11. and so is fit to encourage you in your patience and sure to reward you whatsoever it cost you though it be the losse of life and all 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them that note e say they are Jewes and are not but are the Synagogue of Satan Paraphrase 9. Your works have been very pious and Christian your diligence remarkable and great persecution and poverty you have suffered but this very thing tends to the encreasing of your wealth treasured up for you and your contentednesse is at the present all riches and you have been tempted by the contumelies and reproches and railings cast upon you by the Gnosticks who are a sort of men that take upon them to be Jewes to avoid persecutions from them but indeed are not live not according to the Law Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testament for the understanding of which they call themselves Gnosticks and from thence to fetch great secrets which are all nothing but hellish abominations and their practices consequent to them meerly diabolical accusing calumniating and persecuting the Orthodox Christians And therefore if they are of any society or Synagogue any religion 't is not that of Moses from God but of the devils institution These I know have reproached and railed at you and ye have suffered much from them 10. Fear none of those things which thou shalt suffer behold the devil shall note f cast some of you into prison that ye may be tried and ye shall have tribulation ten daies Be thou faithfull unto death and I will give thee a crown of life Paraphrase 10. Take courage against all possible dangers remembring me as I have represented my self to you v. 8. And now I tell you before-hand that your constancy to the faith must in reason be expected to raise you up enemies both at this present the Jewish zelots for the Synagogue v. 9. incensed against you by the Gnosticks and afterwards the Romane officers assertors of the diabolical Idol-worship against Christianity and these latter shall apprehend and imprison some of you being permitted by God to doe so on purpose for the farther tryall of your constany And this persecution which shall come upon you when the Jewes are destroyed in the time of Marcus Aurelius and Verus under which Polycarpe the Bishop of this Church shall suffer death shall then last for a little while and all this shall prove a foundation of greater glory to you and help them to the reward and crown of Martyrdome which suffer in it and that is all the hurt which your constancy shall bring you 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death Paraphrase 11. They that hold out to the end that persevere in despight of all these temptations shall continue a prosperous flourishing Church shall not have their Candlestick removed from them as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ see note on c. 20. d. 12. And to the Angel of the Church in note g Pergamos write These things saith he who hath the sharp sword with two edges Paraphrase 12. This is the message of Christ to you who looketh upon you as a judge and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily 13. I know thy works and where thou dwellest even where Satans note h seat is and thou holdest fast my name and hast not denyed my faith even in those daies wherein note i Antipas was my faithfull Martyr who was slain among you where Satan dwelleth Paraphrase 13. I cannot but commend your Christian behaviour and constancy and that the greater being considered with the circumstances of the place of your abode in the midst of such temptations to the contrary and of the times approaching wherein Antipas for his fidelity and courage in preaching the Gospel will be I foresee cruelly martyr'd and where the instant malices of the adversary might possibly have terrified you 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Paraphrase 14. But yet for all this courage great faults there are among you though the whole Church be not guilty of them viz. the doctrines and practices of the Gnosticks are gotten in among you which are but a transcript as it were of that famous counsell of Balaam to Balac which brought that curse and ruine upon the Israelites when nothing else could doe it consisting in joyning and complying with the Idolaters see note b. and committing all abominable uncleannesse see Jude f. 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Paraphrase 15. In like manner there is gotten in among you and permitted or not punished by your Bishops that unclean doctrine and practice of the Nicolaitans see note c. which being most odious to me ought most sharply to have been punished by them 16. Repent or else I will come unto thee quickly and fight against them with the sword of my mouth
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is old is neer dying Heb. 8. 13. and in the Psalme Before I goe hence and be no more seen or be taken away and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the state of the soule separate from the body or the state of Death is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a word of the same origination and notion with it one being deduced from the privative particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video to see and the other from the same particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appareo to appear and so both signifie Death the vanishing of the soule into soft avre as the Atheist which beleiv'd no future life calls death Wisd 2. 3. or in the Christians notion the departure from the body And thus the word is used not only for totall destruction but for being lost or out of the way for a while So saith Thomas Magister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they are destroyed or gone but that they disappeare for one day But this notion of the word cannot at all belong to this place where the Hypocriticall fasters that desire their devotions should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be seen and commended by men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a sad countenance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not surely by any outward applications to consume or destroy or spoil their faces but denotes only so much as shall make good the opposition betwixt them and those immediately after mentioned which anointed their heads and washed their faces which signifies an absence of all mourning at least The most then that the matter of the place will direct us to toward this enquiry will be only this That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elegantly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being discern'd to fast being used as a means to make others beleive that they are in a condition of sadnesse and fasting and of sadnesse as that may be an evidence and reporter of their fasting so it may possibly signifie only Negatively they doe not anoint and set out themselves as men ordinarily doe when no sad occasion forbids it and that this is it and no more but this one probability the Context affords for that which is v. 17. prescribed as the way of avoiding that Hypocritical practise is to anoint the head and wash the face which makes it probable that their Hypocrisie consisted in not doing so or neglecting to doe so But beyond this perhaps it may denote something Positive And to this purpose first it may be observed that Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide or cover So 't is known that that of hiding or veiling or covering the face was customary among the Jews and hath been so among other nations in time of mourning and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners Thus not only in Horace Rufus tecto capite ut si Filius immaturus obisset he covered his head as if his son were come to an untimely death but particularly in the Scripture The King covered his face and cryed c. the description of David's lamentation for Absalom 2 Sam. 19. 4. and so Haman Est 6. 12. mourning and having his head covered So Ezech. 24. 7. make no mourning cover not thy lips and so v. 22. and so Mich. 3. 7. it being the custome of mourners caput faciem os labra tegere to cover the head the face the mouth and the lips And then why may not this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which literally signifies to hide or cover so that it doe not appear So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally perished but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is hidden and appears not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make invisible and so 't will be proper to affirm by its contrariety to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest And this may seem to be a proper and first notion of the word which comes to signifie other things by deduction from this And this will be very proper to the turn by hiding or covering or veiling the face to signifie mourning or sadnesse or humiliation and by that to publish their fasting which they should keep secret Another second notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily pretended for disfiguring or discolouring their faces for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palenesse but this as it will hardly be exemplified either in Sacred or profane Writers nay on the contrary 't is used for painting to advantage that is beautifying in Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so will it not be found that the Jewish hypocrites used any such arts either in time of mourning or fasting Neither is it easily defined or explained what particular way of disfiguring or discolouring or causing pallidnesse it is which is meant by it The most that I can discern toward this sence is this There is a disease which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by Phavorinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease that fetcheth off the hair from the head and beard makes it very thin a scurf that grows upon the head or face so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fox because as the urine of a Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the place where it falls fruitlesse the grasse will not grow after it so this deals with the head or face Now the countenance which is thus affected is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being so dismally discoloured by it as the ground is when by the urine of the Fox it hath lost its verdure and is dried up And to that I suppose belongs the place in Hesychius though corrupt in the ordinary copies where to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say it signifies one of a macerated discoloured or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dark countenance And then this agrees with Phavorinus's notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath such a dark discoloured macerated countenance And so that may possibly be conceived the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to macerate discolour their countenances So the Lexicon Graeco-Latinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extermino disperdo deformo depravo not only to destroy but to deform and deprave So Anticchus Hom. LV saith of Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it causeth a pale countenance So Prosper seems to render the phrase here Jejunant saith he ut vultus sui pallorem perniciosis laudibus vendant they fast that they may sell the palenesse of their countenance for hurtfull praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may by their looks be taken
the Prophets in the Old Testament and not seldome used in the Writers of the New So Mat. 12. 22. the blind and the dumb both spake and saw that is the blind saw and the dumb spake and c. 18. Christ having mention'd the three degrees of Admonition by one alone by two or three and by the Rulers in the presence of the assembly v. 15 16 17. he then resumes to speak somewhat farther of each of these and begins first with the last what in case of such refractarinesse the Rulers of the Church are to doe Verily I say unto you Whatsoever ye shall bind on earth c. v. 18. And then v. 19. in reference to the second thing mention'd the admonition in the presence of one or two v. 16. Again Verily I say unto you that if two of you shall agree upon the earth c. it shall be done unto them of my Father From which before he proceeds back again in the first place to the first of the private admonition Peter asks a question which introduces the discourse which was proper to have been deliver'd on that subject So c. 23. 16. Christ having mention'd swearing by the Temple first and then by the Altar v. 18. he after refuming them both again v. 20. begins first with that of the Altar and then that of the Temple after it So in that c. 23. 25. having mention'd first the outside of the cup and platter and then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So Rom. 212. S. Paul having affirm'd two things the first of the Gentiles that had not the Law that they should perish without it the second of the Jews that had the Law that they should be judged by it he v. 13. speaks first of the second for the hearers of the Law c. and then v. 14. of the first For when the Nations c. So Rom. 14. having set down two heads of discourse that the strong should not set at nought the weak Nor secondly the weak judge or condemn the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v. 10. returns to the former and thou why dost thou set at nought thy brother So 1 Cor. 6. 11. After the general of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named belongs to the latter that of Justification and the Spirit of our God to the former that of Sanctifying So 2 Cor. 2. 15. Having mention'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first them that are saved and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that perish he goes back v. 16. first to the latter to those a savour of death unto death then to the former to those a savour of life unto life So Philem. 5. hearing of thy love and faith which thou hast toward the Lord Jesus and toward all Saints 't is apparent that the Saints are the object of the Love and the Lord Jesus of the Faith So Heb. 5. where in the four first verses there are three things propounded of an high-Priest 1. that he offer for sin 2. be compassionate to sinners and to that end be himself infirm and offer for himself as well as the people 3. that he be called to this office by God himself To these three all applied to Christ the Apostle speaks particularly and to the last first So likewise Christ glorified not himself to be an high-Priest c. v. 5. 6. Then to the second v. 7 8. who in the daies of his flesh offer'd up prayers c. and then to the first last v. 9. being made perfect he became the author of eternal salvation c. So Heb. 9. 1. having named two things the ordinances of worship and the worldly sanctuary he dilates first on the last of them v. 2 3 4 5. For there was a tabernacle made c. and then after comes back to the former v. 6. Now when these things were thus ordain'd the Priest went alwayes c. So Heb. 10. 33. having mention'd two acts of suffering in them the first personal in themselves by reproaches and afflictions the second by way of sympathy with the Apostles in the next verse he resumes both but first the latter for ye had compassion on me in my bands and then the former took joyfully the spoiling of your goods So 2 Pet. 3. where the Atheists objection consists of two parts 1. that God hath not made good his promise concerning his coming v. 4. 2 ly as a proof of that that there had been no sensible mutation since the beginning of the world in the latter part of the verse The Apostle makes answer first to the latter v. 5 6 7. and then comes back and satisfies the former also v. 8. c. And to instance no more two examples of this there are most clearly here in this place The first in the sixt and seventh verses for having mention'd two things v. 5. pulling out the beam in thine own eye that is reforming a mans own sins secondly casting out the mote out of thy brothers eye that is reprehending faults in other men he speaks first to the latter of these the matter of reprehension v. 6. and then v. 7. returns to the former the means that must be used for the reforming our selves prayer for grace which shall so surely bring it The second here in the sixt verse where having mention'd the Dogs and the Swine he first speaks of the Swine and after of the Dogs for certainly the treading belongs to the Swine and the rending to the Dogs for the Swine doe not use to turn and rend but the Dogs doe and therefore Munster's Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Dogs returning c. and Dogs doe not tread under their feet what is cast to them as Swine doe These are both proverbially spoken to expresse how sure good charitable reprehensions are to be cast away upon incorrigible sinners according to that of the Satyrist vitia ultima fictos Contemnunt Scauros castigata remordent Enormous vices if they be chastised or reprehended will contemn and bite again V. 9. Will he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no more then will he give The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid as in the Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid scriptum est is it written V. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places hath a peculiar notion neerer an Expletive then a Causall and is best rendred by the Latine scilicet the English Thus or the like as a form only of introducing the speech that comes after He shall say unto them what shall he say Why or thus he shall say I know you not c. So c. 10. 7. and so c. 26. 72. He denied with an oath
the mention of the Devils falling down to him and saying Thou art the Son of God But that being but a passage which comes in incidentally upon the mention of his casting out Devils among his other cures which he wrought on many v. 10 11. 't is not necessary that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them must belong to the Devils immediately precedent but may belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many or multitude that were cured by him or if to the unclean spirits then still those must signifie the men that were possess'd with them or else how could they fall down before him v. 11. and so 't is positively said v. 12. that he charged them that is either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many multitudes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were cured by him In this one place two circumstances there are which seem to give some light to the matter in hand concerning the reason of his charge to be concealed For first v. 14. upon his former Miracle on the withered hand wrought on the Sabbath day The Pharisees went out and consulted against him how they might kill or bring a capital charge against him and when Jesus knew this he withdrew himself v. 15. this not for fear of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen against Celsus but because his coming into the world being for the benefit of men he would not die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the convenient season were come of dying more for mans advantage then he had hitherto lived To the same purpose is Christs telling his mother Joh. 2. 4. My hour is not yet come see Joh. 2. 2. It follows therefore v. 15. that as great multitudes followed him so he healed them all that is he did not so withdraw himself as to omit doing any good but for the present so as to avoid opposition and disputing which he had met with v. 2. and 10. yea and death it self of which there was now danger unlesse he would either thus before-hand or at the instant of danger by miracle withdraw or unlesse he would make use of his Omnipotence to preserve himself which he would not doe being come not to resist but to lay down his life which yet he deferred to doe his time being not yet come And upon this it follows distinctly v. 16. and be charged them that they should not make him known which notes that to be the reason of his prohibibition in this place because he would decline and fairly avoid perhaps the dispute with perverse and treacherous Pharisees assuredly the Death which they were providing for him and so saith Origen in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is no degenerous thing in Christ to avoid dangers by providence and not to go among them The Second circumstance in this place which may help to give light to it is the Prophecy which is cited just on the back of these words v. 16. That it might be fulfilled which was spoken by Esaias the prophet 42. 1. The summe of the words of Isaiah is that the Messias should when he came in the discharging of his office behave himself very quietly and stilly never set himself out magnificently as other Princes doe against all opposers never use any secular force to defend himself but manage it so as was most agreeable to that Gospel which he came to proclaim meekly and mercifully dealing with sinners and weaklings and never giving over till he had so rooted the Gospel on earth that it should never be gotten out again but extend to the Gentiles and be beleived on and embraced by them Which Prophecy being here fulfilled not all of it in this one interdict of his but in the whole passage last rehearsed doth yet so farre reflect on this particular that that part of the Prophecy of his preaching and making known the will of God to as many as were likely to receive benefit from it his not resisting not contending with others his meeknesse and not contesting with the Pharisees may be fulfilled in it and so that may passe for one part of the reason of his prohibition which being added to the former circumstance makes up this entire reason of his doing it viz. Christ would not have his miracles divulg'd because when they were so the Pharisees still came and disturb'd him opposed him and he had not a mind to contest with them and it was a great mercy to them that he would not being likely to doe no good upon them and would probably have proceeded to cut him off if he did not thus withdraw or defend himself before he had done what he was sent for that is preach'd the Gospel to all the Jewes and made it known as it appears he did at this time by that withdrawing Mar. 3. 8. to the Gentiles also But besides these another passage there is which must be taken in being of special consideration to this purpose and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places is Christs asking his Disciples what the opinion of the world was concerning him and at last what was their own opinion whereupon Peter answers that he was the Christ of God v. 20. On which it immediately follows that he straitly charged them and commanded them to tell no man that thing v. 21. Why he gave now so severe an interdict of this promulgation when his miracles and all that he did and taught had hitherto tended to the evidencing of this the reason was certainly this lest the Disciples witnessing or proclaiming it might be taken for a thing compacted between them And those that were not wrought upon and convinced by his miracles would be more likely to be alien'd by this And besides Christ knew that he was to be rejected and to suffer death and so it follows in all the three Gospels and consequently not to be beleived on by the chief of the Jews And so the proclaiming of his Divinity till they had that great addition of his Resurrection to adde to their own testimony was not yet so seasonable This was the occasion of the like speech Mar. 9. 30 where passing through Galilee where formerly he had freely preach'd and done miracles he now was not pleased that any man should know it For as it follows v. 31. he said to his disciples The son of man is deliver'd into the hands of men c. And this very thing Christ in effect tells the Pharisees themselves for when they desire a Sign from him that he was the Messias he tells them that they shall have no other sign but that of the prophet Jonah Mat. 12. 39. which referring clearly to that of his rising from the grave the third day signifies that he would use no more means now to convince them till by his Resurrection from the dead his Divine power and the completion of the types and prophecies in him should be most convincingly
Fear ye not therefore ye are of more value then many sparrows Paraphrase 31. This is full ground of all confidence and courage to you your lives are dearly valued by God and will not by him be negligently or prodigally wasted 32. Whosoever therefore shall confesse me before men him will I confesse also before my Father which is in heaven Paraphrase 32. shall courageously preach my doctrine when the preaching of it is persecuted and when any particular duty taught by me and required by me to be performed by all Christians is so opposed by the world that the practising it then may bring the utmost hazard upon him shall then constantly adhere to that precept and so confesse and honour me how dear soever it cost him I will be sure to own and honour and stick to him declare those performances of his to his honour before my Father in heaven from whom he shall have the acclamation and reward of a good servant 33. But whosoever shall deny me before men him will I also deny before my Father which is in heaven Paraphrase 33. renounce the faith of Christ or obedience to him in time of danger he must expect to be renounced by me 34. Think not that I am come to send peace on earth I came not to send peace but a sword Paraphrase 34. Doe not deceive your selves with an imagination as if the effect or design of my coming into the world were to secure unto the Christian profession a perpetual enjoyment of worldly quiet and prosperity upon earth when all the malice of wicked men and devils are set against it but rather reckon before hand of persecution as your portion and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season even unto the killing of some of you 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter-in-law against her mother-in-law Paraphrase 35. The farre more generall effect of my doctrine will be or upon the publishing my doctrine will ensue all manner of contention quarrels and variance betwixt the dearest and nearest friends either about acknowledging the truth of it or adhering to it in time of danger 36. And a mans foes shall be they of his own houshold Paraphrase 36. And the nearer men are to others in kindred c. the more bitter will their hatred be against them as against blasphemers c. upon their receiving my doctrine especially when it comes to be persecuted 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Paraphrase 37. And he that preferres the advantages which he can and is like to receive from his parents or any that are dearest to him before those he expects from me or that values their kindnesse or good opinion more then mine is no fit person for my service no way qualified to be a disciple for me for it is certain all such worldly interests will ever be soliciting against me 38. And he that taketh not his crosse and followeth after me is not worthy of me Paraphrase 38. Nay I must plainly tell you that he that doth not provide for the utmost that can come that is not content to suffer death it self and therein to doe what I doe before him rather then doe any thing contrary to Christian duty is not competently qualified to be a disciple of mine 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it Paraphrase 39. This comfort mean while ye have that as be that useth any way of compliance with the persecutors and so escapes their malice and saves his life shall gain little by this but be involved in the destruction which awaits them so on the other side he that shall hazard the utmost that he may stick close to me shall be likely to fare best even in this world For thus I foretell you it will be some to comply with the persecuting Jewes and to escape their persecutions will renounce Christianity and feign themselves zealous Jewes and so when the destruction falls upon the Jewes as it certainly shall most heavily they shall be involv'd in that destruction and that is all they shall get by that compliance and pusillanimity Whereas at the same time they that comply not and so venture all that the Jewes malice can doe against them shall by the destruction of their persecutors be rescued from that danger and live to see a peaceable profession of Christianity or if they doe not have the losse of a short temporary life rewarded with an eternal 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Paraphrase 40. And therefore both to arme you against this great errror and to satisfie one objection more which will be apt to rise in your hearts viz. that if Christian doctrine will be so persecuted you have reason to expect that it will be look'd on strangely by all others and that no body will dare to receive you into their houses I now tell you that how great soever your persecutions are and how dangerous a thing soever to professe to be a follower of Christ yet shall no man have reason to fear the entertaining of you for the same protection that waits over you v. 39. and the same reward that attends you v. 32. shall also await those that are thus kind as to receive you It shall be as if they had entertained not only Angels but Christ and God himself they shall be farre the safer not in more danger for such guests according to that saying so ordinary among the Jewes that every mans Apostle is as himself See note on John 20. b. what is done to ones proxy is interpreted as done unto himself 41. He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Paraphrase 41. He that entertaineth see note on 1 Tim. 1. c. a Prophet in the name of him that sent him one Prophet coming in the name of another Prophet as Elizaeus in the name of Elias and the Apostles in the name of Christ or in that one consideration because he is a Prophet or he that doth support and enable a prophet to doe his work that sent him he shall receive the same reward that he should if himself had been sent to prophecy gain thereby an interest in his work and so in the reward due to it yea the same that he should have had if he had received him that sent him even Christ and God which sent Christ See v. 40. And so likewise he that entertains any holy man sent by another to plant holinesse among men shall
and contrary to the will course and commandment of God my Father See note on chap. 11. c. 24. Then said Jesus unto his disciples If any man will come after me let him note l deny himself and take up his crosse and follow me 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it Paraphrase 24 25. And not only I but all that have a mind to be my Disciples and followers as you professe to be must deny their own humane will of sparing themselves indulging and favouring themselves and in preparation of mind take up that crosse and indeed when I am gone the same afflictions which befall me shall pursue them But yet of this state of theirs this will be observable that perseverance in the faith will be the only way to releive and rescue them out of their pressures for they that by persecutions shall be brought to apostatize and joyn with the Jews shall with them be certainly destroyed in that great slaughter of them and he that shall hold out and venture the utmost for the confession of the truth shall be most likely to be deliver'd when they are destroyed unlesse when his suffering death is more behoofefull as mine is now and then he shall for that enduring be raised again to an endlesse life see c. 10. 22. note h. and 2 Pet. 1. 16. 26. For what is a man profited if he shall gain the whole world and note m lose his own soul Or what shall a man give in exchange for his soul Paraphrase 26. Nay if by denying me a man should gain some advantage at the present what a pitifull bargain would he make of it although he should gain the whole world as long as life v. 25. especially eternall life were lost by it And what price is there imaginable to buy that back again if it be lost or what is there that a man would not willingly give for it 27. For the son of man shall come in the note n glory of his father with his angels and then he shall reward every man according to his works Paraphrase 27. For there shall be a solemn visitation among the Jewes a time of judgment on them see note m. wherein there shall be a visible discrimination between those which cleave fast to Christ and those which doe not and so likewise on all mankind either in particular visitation upon kingdomes or at the day of doom 28. Verily I say unto you There be some standing here which shall not tast of death till they see the son of man note o coming in his kingdome Paraphrase 28. And of this coming of mine against my enemies and to the releiving of them that adhere to me I tell you assuredly that some that are here present John by name shall live to see it that is that he shall not die till that remarkeable coming of Christ in judgment upon his crucifyers the visible destruction of the Jewish state Annotations on Chap. XVI V. 6 Leaven of the Sadducees That which is here the leaven of the Pharisees and Sadducees the infusions of these upon all their followers is Mar. â— 15. the leaven of the Pharisees and of Herod And the reason may be either because some of the Sadducees were also Herodians adhered to Herods party that is to the Roman government see Note on c. 22. b. whereas generally the Pharisees were on the other side took Caesar for an usurper Or else because Christ mention'd all three the leaven of the Pharisees and of the Sadducees and of Herod also each of them designing ill against Christ and his Apostles V. 10. Baskets That which is here rendred baskets is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used before v. 9. and in the relation of the story to which that referres Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retain'd in all the three Evangelists but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is retain'd also in the other story to which this passage referres Mat. 15. 37. and Mar. 8. 8. from whence 't is probable that these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were vessels of severall quantities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much the bigger so large that Saul was let down in one Act. 9. 25. but what the bignesse was or how they differ'd will not perhaps be worth the paines of enquiry and however the word basket being not a note of a limited measure or quantity but only of the kind of the vessel may well enough be retain'd in both places V. 13. Caesarea Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here set to signifie that city where Philip the Evangelist dwelt Act. 21. 8. The style is of another Origination for Euseb Chron. l. 1. p. 43. saith that Philip the Tetrarch Herods brother built many houses in the city Paneas and having so enlarged it gave it a new name Caesarea Philippi the first part in honour of the Emperour the second of himself And to the same purpose Josephus also Whereas that other Caesarea simply so call'd without any addition in the Acts was built by Herod and was in Syria formerly call'd Stratonis turris of that see Aerodius Pandect rer Jud. l. 5. tit 21. c. 7. where he relates the contention between the Jewes and the Syrians before Nero for this city the Jewes said it was a city of Judaea because built by Herod and by him Jewes planted there the Syrians that it was in Syria and that Herod did not found but only enlarge it and gave it a new name and that he built it not for the Jewes because he set up images in the Temple which are not allow'd by the Jewes Whereupon the Emperor adjudg'd it to the Syrians Ib. Son of man That the son of man is a title of Christ peculiarly though the most humble title and of least eminence belonging to his state of exinanition hath been before said note on c. 12. a. And so here it is set to signifie Christ in that humble guise as a man or according to his humanity Where the setting of the words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth somewhat incline to read them separately not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I the Son of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I am and then in a new interrogation or as the top of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of man thus Who doe they say that I am dâ—e they say that I am the son of man But the ordinary reading agrees better with the context or question following where if Christ had first mention'd that phrase as the title of the Messias and thereby so much as by intimation call'd himself the Messias he could not probably have ask'd them v. 15. Who say ye that I am The meaning then of the whole is this I that have done such miracles on one side and so am the son of man by
to Caesar see Mar. 12. Note a. V. 20. Superscription The tribute-money or denarius that was to be paid to Caesar by way of tribute had on it saith Occo the picture or image of Caesar and in it these letters written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar Augustus such a year after the taking of Judea This latter no question is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription or superscription of the coine from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews V. 31. Resurrection The argument against the living of souls now after death and before the Resurrection which is taken by some see Brevis disquisitio from this place of Mat. 22. 31 32. lyes thus Christ proves the resurrection of the dead v. 31. by this Argument God saith he is the God of Abraham c. long after Abrahams death and God is not the God of the dead but of the living which proof being put into forme must lye thus Abrahams body shall rise and likewise Isaacs and Jacobs therefore the bodies of the dead shall rise The Antecedent is proved thus Abraham shall live again now he is dead therefore his body shall rise That Antecedent thus God is the God of Abraham now he is dead therefore Abraham shall live again now he is dead If this Antecedent were denyed then the plain words of Scripture were denyed and therefore the argument or consequence must be denyed or nothing And that will thus be proved God is not the God of the dead who are so dead that they shall never live again therefore it being granted that God is the God of Abraham since the time of his death it must follow that though he be now dead he shall live again Christs argument being supposed thus to proceed might readily have been answered by them that deny the resurrection of the body in case the continued life or not dying of the soul were granted For they might reply thus Abrahams soul lives all this while since his death and therefore Gods being the God of Abraham granting him to be the God of none but the living doth not conclude that Abrahams body shall rise For he who lives in soul may be saâ—d to be living though his body never rise Now because ' its certain that Christs argument was a good argument concluding unanswerably what he meant to prove therefore the not dying of souls on concession of which the refutation of Christs argument is or may be grounded is not to be thought a truth To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees the answer might be easie enough by remembring the disputers that the Sadducees with whom Christ disputed are not supposed to grant the immortality of the soul any more then the rising of the body and therefore this argument of Christs though it would not hold against him that did acknowledge the immortality and continued life of the soul without ever having the body united to it would yet be a good argument ad homines against the Sadducees and that were sufficient to salve the matter Or secondly that the resurrection of the Body is a necessary consequent to the life of the Soul and that the proving that the Soul lives after death is therefore used by Christ as an argument sufficient to inferre that the body shall certainly revive also But this is not all They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mistake the thing that Christ went about to prove against the Sadducees For it being certain that the Sadducees denyed all other life beyond this that here men live in the flesh affirming that there is no spirit no soul of man subsisting after death and in consequence to that that the body after death rots never to rise again 't is as certain that Christ here confronted his argument out of the Law which was the only Scripture which those Sadducees acknowledged against this whole doctrine of the Sadducees not only against one part of it the resurrection of the Body and by that testimony of the Law which they could not deny demonstrated to them that there was another life after this Of this whole matter not only of that which concerned the Body 't is cleer that the Sadducees question and objection of the wife that had seven husbands proceeded concluding as farre as it did conclude but being indeed a very weak ridiculous argument against all future being for if the death of the Husband voyded the relation between him and his Wife as 't is certain it did and he and she live together again any way after this life the Sadducee thinkes that relation must revive also and upon that his argument proceeds and doth so as well that is equally or no worse on supposition of another life of spirits as of bodies spiritualized also For if there were those relations of Husband and Wife in heaven they would sure be there before the resurrection of bodies as well as after unlesse the Sadducees beleived Christs doctrine to be that procreation and the like which could not be done without bodies continued in heaven as here on earth which it no way appears that they did or that that was the thing here particularly opposed by them The only matter of difficulty now remaining is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Sadducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ undertakes to demonstrate v. 31. doth not peculiarly signifie the resurrection of the Body To which I answer positively that it doth not but denotes another life besides this and after this a continuing or being kept alive by God after departure out of this life As that which is call'd Rom. 9. 17. raising up and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that there is in the Hebrew from whence 't is cited Exod. 9. 16. to make to stand and is rendred by the Septuagint keeping alive or safe And the literall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men that after this life consisting first of the immortality and continuance of the soule in state of separation and at length in the reunion of the body to it whereby it becomes perfect 'T is true it sometimes signifies the resurrection of the Body distinctly but that is when 't is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead in the neuter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera or dead bodies or when without any of these the context of the Author doth appear to restrain it
to that sense and indeed in later Ecclesiastick Writers it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion which I have given of it in this place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Masculine as appears by comparing it with the story in S. Luke where 't is distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the parallel and where the context doth not so restrain it but rather enforceth the enlarging of it in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. may be the character of the Sadducees who denied all future life or subsistence of soule or body after death And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to note Luke 14. 14. the reward there spoken of being that which is opposed to our rewarding one another here in this life and so the phrase denoting all which is not of this life that is that blisse which the just enjoy after this life And the phrase which the Jewes used to signifie this is the age or world to come which these Sadducees distinctly denied and the Pharisees beleived and affirmed And sure S. Paul one of those Pharisees Christianized did reckon of this continued life of the soul contrary to the mortality or sleeping of it when Phil. 1. 23. he saith that he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure is a phrase to expresse the separation of soul and body and to be with Christ which I suppose must conclude a being of the soule and that an happy one unlesse Christ be imagin'd still to be asleep and so again when he calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travelling out of the body a travailing to the Lord 1 Cor. 5. 8. V. 38. Great This Commandement by which the worship of the one God is commanded Deut. 6. 4. is not onely one of those which were written in their Phylacteries fasten'd on their posts and read in their houses daily but to note it to be the great commandement indeed above others it is observable that in Deut. the words in the Hebrew which begin and end it have the last letter written very big and noted in the margine to be so written V. 40. Hang The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly and according to the notion and use of it in sacred Authors and according to the importance of this place most properly be rendred conspire or agree for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an agreement of minds a covenant or league Gen. 44. 30. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read is bound up with noting an huge kindnesse and conjunction of affections between Jacob and Benjamin As in Chrysostome Epist K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire his Epistles So Judith 8. 24. where we vulgarly read their hearts depend on us 't is most proper to render it their hearts agree or conspire with us or are bound up with us So Lu. 19. 48. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they heard him they took his part were of his side agreed with him So in Chrysostome Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affects you much and is an earnest lover of me and Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving and tendring So in Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing all her affection on the young maide And so here in these two commandements all the law and the Prophets conspire that is the whole old Testament agrees conspires with these these are the summe of all that is said there But if it be rendred hang then the meaning will be that all commanded in the Jewish received Scripture depends upon one of these two hangs on one of these great pegges that is is in the last resort reducible to one of these heads CHAP. XXIII 1. THEN spake Jesus to the multitude and to his disciples Paraphrase 1. Then Jesus having quit himself from the Pharisees and Sadducees spake 2. Saying The Scribes and Pharisees sit in Moses seat Paraphrase 2. The Scribes and Pharisees c. those that are of the Sanhedrin are by you to be looked on as your lawfull Rulers that have authority over you succeeding Moses and the seventy elders Num. 11. 16. 3. And therefore whatsoever they bid you observe that observe and doe but doe not ye after their works for they say and doe not Paraphrase 3. And therefore do ye live in obedience to all their lawful commands in all regular subjection and obedience But let not their actions be your examples for they live not according to their own prescriptions 4. For they binde note a heavy burthens and grievous to be born and lay them on mens shoulders but they themselves will not move them with one of their fingers Paraphrase 4. For many severe ordinances they impose on others over and above what the Law exacts but will not themselves be perswaded to take the least pains to doe those things which by the clear law of God are most necessary 5. But all their works they do for to be seen of men they make broad their note b phylacteries and enlarge the note c borders of their garments Paraphrase 5. All that they exercise themselves in most industriously are the performances which will bring them in most of praise The law which they were commanded Deut. 6. 8. to bind upon their hands c. that is to lay it near their hearts to practise it diligently they write in rolls and hang them in their foreheads and bind them on their wrists c. count them as a kinde of charmes and make them as large as they can to be seen of men and one to exceed the other And for the fringes of their garments which they were indeed commanded to weare Num 15. 38. Deut. 22. 12. to remember them of the law and as a peculiar fashion to discriminate them from other men they either for an ostentation of piety which those were to remember them of or to expresse the greater strictnesse in separating from all others weare these fringes very large And so whether for observances invented and prescribed by themselves only or for those which the law prescribes all their care is to be praised of men 6. And love the uppermost roomes at feasts and the chiefe seats in the synagogues Paraphrase 6. They love to have the first place if it be but at an ordinary meale And in the Consistories they are ambitious of the headships and when they teach in the synagogues or are there to hear others teach and as the manner was sit in chaires while they do so they are ambitious of getting the uppermost chaires 7. And greetings in the markets and to be called of men Rabbi Rabbi Paraphrase 7. And to receive the civilities and adorations and commendations of men above all others as the greatest doctors and leaders of others which is an evidence of their temper what 't is that they principally designe in all their religious
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
against thee I and mine house c. And they answer Blessed be the name of his kingdome for ever and ever So Ezr. 10. 1. Ezra is said on the fast day to weep and cast himself down before the house of the Lord that is in that court before the porch of the Temple and 1 Mac. 7. 38. the Priests entred in to the court of the Temple and stood between the Altar and the Temple weeping where though the Greek translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar and temple yet Joseph Ben Gorions Hebrew reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the porch and the altar V. 36. Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation signifies not a whole saecle but rather the third part of a saecle or hundred years as in Homer when of Nestor 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two generations signifie about 60. years and so in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. generations are equivalent to 10000 years and Clem. Alex. Strom. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three generations amount to an hundred years So Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancients used the word to signifie thirty years and citing that of Nestors age in Homer saith it signifies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was above sixty yeares old So in Hesychius the word is taken to signifie either the life of a man or thirty years or twenty five or twenty as it is also taken for seven years by the Physitians and for ten clearly in Jeremies Epistle v. 2 where the life of a man signifies not the ordinary space of a mans life from birth to death for that may be sixty or eighty yeares but so as the space of the life of fourteen men children to one another and succeeding one another make up fourteen generations Mat. 1. By all which it appeares what is meant here by the phrase this generation such a space that they that were then alive might and should live to see it And so Christ here foretels 1. the great persecutions from the Jewes and 2. the great judgements and destruction that should then come upon that people within few years about fourty saith Eusebius Eccl. Hist l. 3. c. 7. within the space of the life of some that were then alive as was said c. 16. 28. see the Note there and is more largely shewed c. 24. where that which was said of the destruction of the Jewes was occasioned by this speech of Christs in this Chapter see Note on Lu. 18. 7. c. V. 39. Henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in some other places signifies not from henceforth as it were from that very time wherein he spake for 't is clear they saw him after this but as Euthymius expounds the same Rev. 14. 13. whether in two or one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all one within a while after or no long time after which seems to be the same speech which S. John expresses by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 14. 19. yet a little while and the world sees me no more and again c. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Rev. 14. 13. so Joh. 1. 51. Verily I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within a while ye shall see the heaven open'd which belongs not to any thing that was beginning at that minute but within a few years after at his Ascension and the Angels of God descending and ascending upon the son of man which clearly belongs to that which is set down by way of story Act. 1. 9 10. while they looked he was taken up and a cloud received him out of their sight and behold two men stood by them in white apparel c. Beside these places twice more is the word used Joh. 13. 19. and 14. 7. where it seems to be taken only as an Expletive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we use now and no more CHAP. XXIV AND Jesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple Paraphrase 1. the magnificent structures which Herod had built there 2. And Jesus said unto them See ye not all these things Verily I say unto you there shall not be left here note a one stone upon another which shall not be thrown down Paraphrase 2. Of all this stately fabrick of the Temple which ye see there shall within a while remain no one part undemolished but all plow'd up from the very foundation 3. And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy note b coming and of the note c end of the world Paraphrase 3. When this destruction of City and Nation and Temple the two former threatned under the phrase of all these things coming to passe c. 23. 36. the latter of not one stone upon another of the buildings of the Temple v. 2. shall fall out and what signes shall there be beforehand of this thy coming in judgment and of the destruction of the Jewish state 4. And Jesus answered and said unto them Take heed that no man deceive you Paraphrase 4. To this double question concerning the time and the signes of this approaching destruction and first to the last part of it what forerunners there should be of this destruction upon the Jews Jesus gave answer thus by saying 5. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 5. One sign or forerunner is this There shall arise among you many false Christs Jewes taking upon them to be the Messias expected and accordingly calling the people to come after them as Assertors and Vindicators of the liberties of the Jewes see note d. and each of them shall have many followers associating themselves to them 6. And ye shall hear of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the note d end is not yet Paraphrase 6. And a second signe is great rumors and discourses of warres which will be apt to fright and discourage you but these will be Panick terrors precursory only to that great and sad ruine that shall follow but not yet 7. For note e nation shall rise against nation and kingdome against kingdome and there shall be famines and pestilences and earthquakes in divers places Paraphrase 7. For there shall be a third change yet farther preparatory to it great broyles and civil warres and commotions among your selves see v. 9. and note on Lu. 21. d. famines and pestilences c. thorough all Judaea 8. All these are the beginning of sorrows Paraphrase 8. These are the signes of the approach of those sad pangs which shall bring forth deliverance to my disciples that adhere fast to me but utter destruction to the obdurate
to them that are ready to die Where the Hebrew Sichar softned by the Greek into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies saith S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can cause drunkenness So Ps 60. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of stupidity is by the Chaldee rendred the wine of malediction such as is given to them that are to be executed of which saith Rubbi Shelomo that it obnubilates the heart and strikes the brain that is disturbs and takes away the senses And accordingly S. Paul useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. for the spirit of stupidity or slumber having eyes and not seeing c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 10. is not the wine of Gods wrath but the wine mix'd with all these stupifying spices that is the stupifying and astonishing judgments of God And the same is express'd in the Psalmist Psal 75. 9. by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine pure unmix'd from water or any softening allaying mixture and full of all these poysonous stupifying ingredients and so in like manner by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Rev. 14. 10. the unmix'd wine mix'd which is there the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Marke the wine with myrrh in it This it seems being usefull to open the pores and hasten death Christ refused to take meaning to make good his own words of Ego pono I lay down my life not for his will only but the act also and so though he gave way to naturall things to work yet he reserved all to his own power and so when he had done all that he would he sayeth it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost And this was it that the Centurion considering was amazed at Mar. 15. 39. V. 43. Will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greek translators of the Old Testament and writers of the New sometimes in a notion which seldome belongs to it in other authors as when 1 Sam. 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King delighteth or taketh pleasure in thee So 2 Sam. 15. 26. and very frequently in other places upon this ground that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will signifies also to delight in and so is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in the same sense as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is here for Psal 22. 8. from whence these words are taken and from the translatours there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ordinarily render it let him deliver him if he delighteth in him In like manner as Tob. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knowes if he will accept or be pleased with you Thus in a fragment of Perictyone the Pythagorean in Stobeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She shall be kind to her husband Thus Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delighteth or pleaseth himself in that kind of humility and worship of Angels that acquiesces in it And so 1 Cor. 7. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifies that which he hath a mind to V. 44. Theeves That which is here affirm'd of the robbers in the Plurall number seems to be understood in the Singular only of one of them Lu. 23. 39. the other praying unto him and beleiving on him Severall examples of the like formes of speech seem to be in this book ch 26. 8. when his disciples saw it they had indignation whereas only Judas was displeased at it saith S. John c. 12. 4. So c. 21. Loose them the asse and the foâ—â— is Mar. 11. 2. a colt tyed loose him And this by an ordinary figure which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in all languages So when Joh. 13. 28. 't is said that none of those that lay at mea with Christ knew to what purpose he spake to Judas What thou dost doe quickly 't is not to be concluded that John who v. 25. asked and was told v. 26. who 't was that should betray him was included in that number of those that knew not So Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder in the Plural which yet is not found to belong to any but to Isaias onely But it is also possible that both these theeves might at first blaspheme and reproach him and afterwards one of them confesse him and pray to him Thus Prosper understands it cont Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum repentè est mutatus c. when for some time he had railed on Jesus he was suddenly changed And so Titus Bostrensis p. 833. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At first the two theeves spake as the Jewes did perhaps by that means expecting some helpe from them toward getting their pardon but that expectation being frustrated and hearing him pray for his crucifiers Lu. 23. 34. one was thereby wrought on v. 40. And if so then the words here will refer to the former time and in S. Luke to the latter V. 51. Earth did quake This is conceived by some to be the Earthquake that Macrobius mentions as the greatest saith he which in the memory of mortall man was ever known in the reign of Tiberius Caesar twelve cities of Asia being destroyed by it see Marcil Ficinus de rel p. 78. The same is mention'd by Pliny Nat. Hist l. 2. c. 48. But it doth not by the Text here appear that this earthquake belong'd to any thing but the Temple of Jerusalem the parts of which are mention'd the veile and the ground and the stones of the building and the tombs c. And 't is not improbable that this prodigie was shewed particularly on this place to foretell the destruction of the Temple and service upon their crucifying of Christ So ch 28. 2. where there is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great shaking it is not to be imagined that this was a shaking of the whole earth but at the most of that part where the grave was Nay there being no mention of the earth in that place it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should there signifie that concussion of the aire joyn'd with thunder c. with which Angels are wont to descend when they appear for so it immediately followes there For the Angel of the Lord descended c. V. 57. Arimathe Arimathea is the place where Samuel was born and brought up called by the Hebrewes Ramathaim Sophim in Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XXVIII 1 IN the note a end of the sabbath as it began to dawn toward the first day of the week came Mary Magdaâ—ene and the other Mary to see the sepulchre
scribes and be killed and after three daies rise again Paraphrase 31. the prophecies of the Messias could not be fulfilled unlesse he suffer and be rejected and at last put to death by the great Consistory or Sanhedrim of Jerusalem see note on c. 5. c. and rise again the third day 32. And he spake that saying openly And Peter took him and began to re buke him Paraphrase 32. in the heaving of the people see note on Joh. 7. a. or without any figure or parable to involve it which formerly he had often used Joh. 2. 19. and 3. 14. Mat. 16. 4. 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men Paraphrase 33. telling him that his proposal was contrary to the will of God the prophecies the end of his coming the salvation of men and such only as was fit for the adversary of all these to propose to him 34. And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his crosse and follow me Paraphrase 34. will undertake to be my disciple must resolve not to care what becomes of his owne secular advantages or of even life it self but prepare himself for the same death that I shall die before him and to follow me as a disciple both in life and death 35. For whosever will save his life shall lose it but whosoever shall lose his life for my sake and the Gospels the same shall save it 36. For what shall it profit a man if he shall gain the whole world and lose his own soul Paraphrase 35 36. And let me tell him that the great care of preserving himself if it make him to deny or forsake me in the pursuit of it shall not be a probable course of standing him in any stead in this world it shall be the very means to destroy many who if they continued firm to their profession might probably escape see Mat. 16. 25. and however the advantages to the constant and losses to the cowardly in another life are infinitely above all other considerations 37. Or what shall a man give in exchange for his soul Paraphrase 37. The losing of life here if it happen by an unchristian desire to save it or however everlasting death is so great a losse that nothing else is worth having which is so purchased 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with his holy Angels Paraphrase 38. See note on Mat. 16. m. n. Annotations on Chap. VIII V. 24. Looked up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see nay being spoken of them it is sometimes used in that sense without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Lu. 19. 5. Christs looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree intimating it as clearly as if it had been express'd And Lu. 21. 1. it is simply to see or behold being spoken of Christ who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look'd upon them that cast in c. But the word is generally used of blind persons and then signifies recovering of sight See Mat. 11. 5. 20. 34 Mar. 10 51 52. Lu. 7. 22. 18. 41 42 43. Joh. 9. 11. 15. 18. Act. 9. 12 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted CHAP. IX 1. AND he said Verily I say unto you There be some of them that stand here which shall not tast of death till they have seen the kingdome of God come with power Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here particularly of John Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers and destroying the Jewish state See note on Mat. 3. c. and on Mat. 17. a. and 24. b. 2. And after six daies Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them Paraphrase 2. changed into another form or manner of appearance 3. And his rayment became shining exceeding wite as snow so as no note a fuller on earth can white them 4. And there appeared unto them Elias with Moses and they were talking with Jesus 5. And Peter answered and said unto Jesus Master it is good for us to be here Let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid Paraphrase 5 6. said to Jesus Lord what a blessing is this to us to be made partakers of this dignity let us abide here alwaies And not knowing what to speak being together with his transportation of joy in a great fright also as the rest of them were so that they fell on their faces Mat. 17. 6. he spake he knew not what saying We will make three tents or tabernacles one for thee and us c. 7. And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my beloved son heare him Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you whatsoever he tells you is perfectly my will and pleasure and he himself the only eternall Son of God whom therefore you and all the world are obliged to hearken to and obey 8. And suddenly when they had looked round about they saw no man any more save Jesus only and themselves Paraphrase 8. Elias and Moses were vanished out of sight and none left 9. And as they came down from the mountain he charged them that they should tell no man what things they had seen till the son of man were risen from the dead 10. And they kept that saying with themselves questioning one with another what the rising of the dead should mean 11. And they asked him saying Why say the Scribes that Elias must first come Paraphrase 11. And upon occasion of what they saw and heard in the Mount see note on Mat. 17. a. they asked Christ saying Is it not resolved by all that are skill'd in the prophecies of scripture that Elias must come before that great day that Moses and Elias talked of with thee 12. And he answered
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
should be preached also the former mentioned in all three and so likewise Judas's murmuring the latter in two of the Gospels But none of all these circumstances belong here to this story in S. Luke But on the contrary it was in one of the Pharisees houses not in Simon the lepers nor at all that we have any reason to guess in Bethany And the Pharisee objected against Christ for this not Judas or one of the Disciples and the objection was not at the unnecessary expense as there but that Christ would let a sinner be so kind to him if he knew it or if he did not that he was no Prophet And then the discourse between Christ and Simon occasioned by this fact of the sinner woman in Luke about the creditor and his debtors and the application of it to the excesse of this womans love above his caused by the mercy of having many sinnes forgiven which she had received is far distant from that in the other Gospels of anointing him for his burial by way of embalming as it were which also contains another circumstance in it that that of Maries was immediately before his death Judas going out immediately upon it to betray him Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after but this passage in S. Luke hath nothing to do with his death and is set down on another occasion here by S. Luke whensoever it was acted as Luke indeed observes not the order of story in all his relations viz. to shew that which Christ was upon in the former passage that those which had not lived the best lives formerly were more ready to receive the mercies offered by Christ then the Pharisees c. that had a better opinion of themselves All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him but when that is known to be the ordinary name of a vessell that was used to that purpose see Note on Mat. 26. b. and that it was very ordinary at Feasts to use oyntment to powre on them and perfume them see Note on Mat. 26. c this will be but a poor evidence to prove these stories to be all one because many severall feasts there might be and were and this civility used in all or many of these And although in one particular wherein the Story in John differs from the same in Matthew and Mark this in Luke agrees with that in John which may perswade some that 't is the same story at least which Luke and John set down as that John mentions not the powring out the oyntment on the head as Matthew and Mark do but only on the feet which they do not in both which Luke agrees with him yet will not this be of any force against the former arguments especially when 't is remembred what is peculiarly observed of S. Johns Gospel written after and as a supplement of the others that John finding the mention of the anointing Christs head by Mary in the two Gospels did not need mention it again but thought it necessary to adde all the rest which they had not mentioned of anointing his feet and wiping them with the haires of her head which as it is certain that it was done by Mary because S. John affirms it so might it also at another time be done by another woman and no wonder at all be in it nor matter of objection against what we have said of these being diverse stories Nay one observable difference there is in this very thing wherein these two Evangelists thus seem to agree For S. John saith cleerly that Mary anointed his feet with the spikenard Joh. 12. 3. mentioning no teares nor any thing but the ointment the odour of which so filled the house but this sinner woman in Luke though she brought into the house with her her vessell of oyntment yet in another kind of addresse and that which more became her that remembred her former heathen or sinfull course she first stood by his feet behind him weeping and began to bedew his feet with tears then wiped off the tears with the haires of her head and yet farther kissed his feet all which we find not in S. John and then anointed his feet with the oyntment which is the only circumstance wherein they agree and so it cannot be thought argumentative against so much to the contrary And if it be farther granted that this Pharisees name was Simon also but yet was another person from Simon the leper as 't is sure enough Simon was a very ordinary name at that time I cannot foresee any the least probability against the truth of what hath been here observed V. 44. Water for my feet That it was the fashion of those countries in their entertainments to wash their guests feet before meals is frequently mentioned in the Old Testament And the same was of Custome also among the Grecians in their more splendid extraordinary feasts as we find in Athenaeus l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when they come together to dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bring out to the guests baths for their feet of wine and spices V. 47. For That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies therefore and not for in this place is apparent not only by the clear importance of the Parable precedent where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour and not therefore forgiven because he had that love and kindness but also by the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is promiscuously taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or therefore and so by an observation before mentioned Note on Mar. 14. f according to the practise of these writers one of these Greek words may be taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for used when the sense bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore And so Mar. 9. 28. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what cause or why Interrogatively And so I conceive on the other side Ro. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set when the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not therefore but for that verse being the proof of the former not proved by it and so Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because Moses was hidden by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a comely child so Jam. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye aske amiss so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies both quia and ideo and Ecclus. 31. 15. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and 1 Pet. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for But as a more direct
necessary means toward the end they would be able to do what miracle they pleased And this is but duty saith Christ the doing of it they must not look on as supererogating virtue but as that to which they are strictly obliged and which though it be not commanded to all yet being a means necessary to an end is by interpretation commanded to all them to whom that end is commanded and so to them who were commanded to cure diseases c. Mat. 10. 8. For 't is ordinarily said that there are two sorts of Necessaries 1. those things that are so necessitate pracepti by necessity of precept or because they are commanded 2. others necessitate medii necessary as means without which I cannot do that service which is required of me And so was this of fasting and praying to the casting out of some devils the Apostles task at that time part of their office and as they that do not this fail much of their duty and have no reason to expect that God will supply them enable them farther to do that work without use of that means so they that do it have little reason to expect any thanks for it which is the adequate importance of this place V. 33. Preserve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used hath a special significancy in Greek authors opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the latter belongs to those creatures which bring forth egges first and then after some time living creatures so the former belongs to all other creatures which bring forth alive at first And this might have not onely a commodious but elegant sense in this place thus that they that die and lose their lives for Christs sake shall immediately without any intervall of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping of the soul in death bring forth a new life into all eternity But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke and if we judge by the use of the word in the Greek of the Old Testament which hath a greater consent and sympathy with the writers of the New Testament then any other sort of books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve for so it is used Exod. 1. 17 18 22. And then the meaning of the verse will be that he that shall use any crafty means of policy at that time to save his life it shall probably prove unsuccessefull to him when he that intrusts himself and his life to Gods providence and direction and so doth endanger the losing of it shall be more likely to save it then any other CHAP. XVIII 1. AND he spake a parable unto them to this end that men ought alwaies to pray and note a not to faint Paraphrase 1. to be constant and diligent in the performance of the duty of prayer not onely in respect of God to whom it is a duty but in respect of themselves whose petitions are by assiduity most likely to be obtained 2. Saying There was in a city a judge which feared not God neither regarded man Paraphrase 2. an unjust and harsh judg which neither was moved with conscience of duty to God nor with shame or remorse or compassion toward any man 3. And there was a widow in that city and she came unto him saying Avenge me of my adversary Paraphrase 3. Do me justice against 4. And he would not for a while but afterward he said within himself Though I fear not God nor regard man Paraphrase 4. delayed to do it 5. Yet because this widow troubleth me I will avenge her lest by her continual coming she note b weary me Paraphrase 5. lest her coming so continually for justice be a reproach to me and a testimony before others of my injustice to her and so be matter of shame to me if I deny her or lest at last she fall a reproaching me casting contumelious words upon me 6. And the Lord said Hear what the unjust judge saith 7. And shall not God avenge his own elect which crie day and night unto him note c though he bear long with them Paraphrase 7. do justice for his elect whose constant prayers importune him to it and shall he not do it speedily 8. I tell you that he will avenge them speedily Neverthelesse when the son of man cometh shall he find faith upon the earth Paraphrase 8. Yea certainly he will suddenly proceed against their persecutors and when he doth so it will fall very heavy upon the Jews For when Christ comes to do vengeance there shall be very few Christians to be found in Iudaea see note on Mat. 24. b. they that are converted of the Iews shall be gone out and dispersed among the Gentiles See note on Mat. 24. g. 9. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others Paraphrase 9. which had a great opinion of their own perfections and so lookt on all others with scorn 10. Two men went up into the Temple to pray the one a Pharisee and the other a Publican Paraphrase 10. In the Temple there are two courts one for the Iews the other for the Gentile-proselytes that lived among them see note on Ephes 2. a. and to those two went up to the first a Pharisee to the second a Publican to pray 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican Paraphrase 11. And no person being present to either but God to overhear them the Pharisees words were these 12. I fast twice in the week I give tithes of all that I possesse Paraphrase 12. I fast every munday and thursday the second and fift dayes of every week on which we are wont to hear the Law read in our Synagogues and I pay tithes of herbs and every thing which others make doubt it being not determined by law whether they are to be paid or no. 13. And the Publican standing afar off would not lift up so much as his eyes to heaven but smote upon his breast saying God be merciful to me a sinner Paraphrase 13. being in the court of the Gentiles was in a sad humble pensive guise and by his gesture and action express'd a wonderfull great contrition and indignation against himself for what he had done and used this affectionate form of confession and deprecation 14. I tell you This man went down to his house justified rather then the other For every one that exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 14. This mans mean and lowly opinion of himself was more acceptable in the sight of God together with his confession and contritition then all the Pharisees good actions his exact fasting and paying of tithes being accompanied with that high
long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge standing at the dore which shews that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew
these things shall come to passe Paraphrase 7. When shall this destruction of the Temple be and with it of the Jewish state and what prognosticks of it will be discernible 8. And he said Take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth neer goe ye not therefore after them Paraphrase 8. One prognostick or forerunner of that destruction shall be that many deceivers shall arise among you each pretending to be the Messias and that he will soon deliver you 9. But when ye shall hear of warres and commotions be not terrified for these things must first come to passe but the end is not by and by Paraphrase 9. Another forerunner is that great commotions and tumults there shall be in Judea before the Romans come to destroy them utterly see note on Mat. 24. d. 10. Then said he unto them Nation shall rise against nation and kingdome against kingdome Paraphrase 10. They shall rise up and slaughter one another Mat 24. c. Revel 6. 12 13 14. 11. And great earthquakes shall be in divers places and famines and pestilences and fearfull sights and great signes shall there be from heaven 12. But before all these they shall lay their hands on you delivering you up to the synagogues and into prisons being brought before kings and rulers for my names sake Paraphrase 12. But first they shall fall foule on the preachers of the Gospel and all pure sincere Christians and bring you before the Jewish Consistories and Roman Governors for the profession of Christianity Revel 6. 11. and Mat. 24. 9. 13. And it shall turn to you for a testimony Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them See Mar. 13. 9. 14. Settle it therefore in your hearts not to meditate before what ye shall answer Paraphrase 14. In this case remember what was formerly said to you Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of 15. For I will give you a mouth and wisdome which all your adversaries shall not be able to gainsay or resist Paraphrase 15. For I will furnish you with those answers and that conviction to all your adversaries that they 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my names sake 18. But there shall not an haire of your head perish Paraphrase 18. But whatsoever befall you treachery persecution death it self v. 16. 17. be confident of this that it shall not rend to the least disadvantage but rather to the greatest gain to you 19. In your patience possesse ye your souls Paraphrase 19. And though some few of you shall suffer death in this cause and so be eternally crown'd by suffering yet this let me tell you even for this life that if ye endure with constancy and persevere and fall not off from your profession that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction Mat. 10. 39. Mar. 13. 13. 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereinto 22. For these be the daies of vengeance that all things which are written may be fulfilled 23. But woe unto them that are with child and to them that give suck in those daies for there shall be great distresse in the land and wrath upon this people Paraphrase 20 21 22 23. But when you see Jerusalem besieged by the Romans Mat. 24. 15. note f. then resolve the destruction of the city is neer and accordingly all that are in it let them flie out of Judea and those that are in the confines or regions about Judea let them take care not to come into it but see Revel 6. 16. look on it as a place most sadly to be de destroyed on which all the dolefull prophecies are now to be fulfilled which have been prophecied against Judea 24. And they shall fall by the edge of the sword and shall be led away note b captive into all nations and Jerusalem shall be trodden down of the Gentiles note c untill the times of the Gentiles be fulfilled Paraphrase 24. conquer'd by the Romans Revel 11. 2. And while this is a doing in Judea the Gospel shall be preached over the Gentile world Mat. 24. 14. see Rom. 11. 25. and being by them received some effect that shall have among the Jewes by way of emulation Rom. 11. 11 13. moving them to receive the faith also and by their doing so Jerusalem shall again be inhabited by Jewish as well as Gentile Christians see not on Revel 11. f. 25. And there shall be signes in the sun and in the moon and in the starres and upon the earth distresse of note d nations with perplexity the note e sea and the waves roaring Paraphrase 25. And many prodigies shall be seen in the heavens see note on Rev. 6. f. very frightfull to all and there shall be a terrible distresse upon all the severall parts of Palestine pressing them that they shall not know what to doe to stay or to forsake their countrey see Rev. 6. 15 16. 26. Mens hearts failing them through fear and for looking after those things which are coming on the earth For the powers of heaven shall be shaken Paraphrase 26. All men expecting upon the land of Judea judgments see note on ch 2. a. even an utter destruction of the Temple and nation religion and people 27. And then shall they see the son of man coming in a cloud with power and great glory Paraphrase 27. Thus shall Christ's regall office in punishing and avenging the persecutors of him and his disciples be most gloriously revealed see Mat. 13. 26. 28. And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh Paraphrase 28. And when ye see these things thus come to passe then let all true Christians Apostles and others that have so long been persecuted by the Jewes look up and hold up their heads with cheerfulnesse as knowing that to them redemption approacheth and deliverance from the dangers which encompasse them see Act. 3. a. and Rom. 13. b. and Rom. 8. l. 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your owne selves that summer is now nigh at hand Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28. 31. So likewise ye when ye see these things come to passe know ye that the
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
and passe through all the trialls of this life constant and persevering they are daily supplied with more grace here and rewarded with higher proportionable degrees of glory One thing onely must here be farther added that there are some that are said to be given to Christ in a more eminent and peculiar degree and manner not onely to be believers but constant close attendants of Christ such were the Twelve who are said to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world ch 17. 6. For of them it is said that no one is lost but only the son of perdition v. 12. For them he prayes that they may be consecrated to the preaching of the Gospel v. 17. of them he saith that he hath sent them c. v. 18. given them the same Commission that he himself had And his praying for them is distinguished from his praying after for believers v. 20 21. which being there set down as in a Parenthesis he returns to his Disciples again v. 22 and the glory which God had given him he gives them where the giving them the glory which God had given Christ seems a distant thing from their beholding his glory ver 24. the former is the fitting them with gifts to succeed him on earth the latter the beatifick vision in heaven And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others and so they who are given to Christ may sometimes be believers only in other places where the Context enforceâ—h it disciples peculiarly and accordingly in that 17 th chap. v. 9 and 12. it is only they whom thou hast given me where yet as appeared the disciples only were meant yet this addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world may be reasonably thought to denote this by a propriety whereby the world sometimes signifies those that deale in the affaires of the world secular persons Whereas the Twelve forsook the world their trades and callings there and followed Christ and so were peculiarly given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world V. 53. Eat the flesh of the son of man and What is meant here by the flesh and blood of the son of man must briefly be explained and that first by taking notice of a figure or idiome frequent in these Writers whereby the parts set down separately doe signifie the whole which consists of those parts So is the heaven and the earth set to signifie the whole compages of the sublunary world see Note on 2 Pet. 3. e. and many the like And so Christs body and flesh and bones Eph. 5. 30. and here the flesh and blood of the son of man is the son of man or Christ himselfe Secondly by observing the notion of flesh and blood frequently used not only to signifie our mortall condition which this our flesh and blood is subject to whereupon when S. Paul saith that flesh and blood cannot inherit the kingdome of God he addes neither can corruption inherit incorruption see Note on Mat. 16. e. but also this mortal nature as it is subject to much weaknesse and afflictions c. as Isa 31. 3. the Aegyptians are men and not God and their horses flesh and not spirit that is weak helpers unfit to be trusted in v. 1. So when S. Paul saith that through the infirmity of the flesh that is in many afflictions and persecutions he preached unto them And so it notes Christ in his state of humiliation quite contrary to that which the Jewes expected their Messias should come in that Christ which was look'd on now so meanly and was afterwards crucified by them 3 ly by observing the occasion of Christs discourse here as it is ordinary with Christ to accommodate his speeches to the occasions so Mat. 4. 19. when he calls the fishermen he tell them he will make them fishers of men so Joh. 4. 10 14. and v. 31. and here v. 26 27. and many the like which was thus begun They followed him for his loaves v. 26. He reprehendeth that in them and bids them seek and desire that food which endureth to everlasting life v. 27. that is that doctrine of his which is food for their soules and being received and digested and turn'd into encrease of good life in them would bring them to immortality They ask him the way for them to doe this He tells them plainly by believing on him v. 29. They thereupon call for a signe a miracle to be wrought by him or else they will not believe v. 30. And they instance in Moses who brought them Manna from heaven And they would have him doe some such thing that they may believe on him v. 31. Upon this occasion he begins and compares himself with that Manna and shewes how much he surpasses that and so continues that comparison betwixt himself and bread as that is a means to preserve this short life which deserves not to be call'd life but he is the author and donour and publisher of eternall life v. 33. Upon this speech of his the Jewes murmure v. 41. that he should call himself the bread that came down from heaven Christ resumes that speech and speaks it with all confidence I am that bread of life v. 48. that is that spiritual food that will bring men to everlasting life v. 50. and this bread saith he is his flesh which he will give for the life of the world v. 51. that is he will die for this end to bring men to immortall life and that is it which he means by his being the bread of life Upon this as if they understood nothing all this while though he had first spoken to them in plain terms and express'd all by believing on him v. 29 and 35. and only took up this more obscure figurative speech by way of answer to their proposalls they aske in a senslesse perverse manner How can this man give us his flesh to eat v. 52. To which this verse is a confident answer Verily verily I say unto you Except you eat c. still meaning what all this while he had meant in opposition to their Manna that hiâ— doctrine for the preaching of which he was sent down from heaven and that grace which should be purchased for them by his death was the most excellent food for their soules which would establish or comfort or sustain their hearts that is maintain spiritual life in them and that which would become eternal v. 54. All which being put together makes up this complete sense of the words that Christ this mortall despised crucified Christ that took our flesh on him came down from heaven here lived and died to reveal his Fathers will unto us and work belief in us is the food of our soules the believing and obeying of whom will as food sustaines corporal life beget and maintain spiritual life in us and bring us to eternity By which
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
rejected by the Jews suffer rise and ascend to heaven and then upon the Jews obstinate holding out the Gospel should be preached to the Greeks and all the rest of the heathen world 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit Paraphrase 24. Assuredly my death saith he is a means of bringing more unto the falth then my life would be as it fares with corn put into the earth which by that means dies but arises with abundance of encrease 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Paraphrase 25. And so in proportion it shall be with you the venturing of your lives and sticking fast to me is the thrivingst surest way of preserving your selves 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor Paraphrase 26. If any man will be my disciple see Luke 8. a. he must provide to suffer as I shall And if he thus keep close to me he shall fare as well as I do whatsoever he suffer here be rewarded by my Father abundantly see Note on 1 Tim. 5. d. 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Paraphrase 27. I am not impassible or subject to no affection such as desire of life c. but in all these just as you are The apprehension of that which is now approaching is a great perturbation to me Which way shall I turn me shall I pray to my Father to deliver me from the danger to rescue me from dying But this was it for which I came into the world that I might suffer And therefore I shall not absolutely pray against that 28. Father glorifie thy name Then came there note b a voice from heaven saying I have both glorified it and will glorifie it again Paraphrase 28. No this shall be my prayer that my Father will so dispose of me that I may do whatsoever it is that may most tend to the glorifying of his name in me Upon his saying those words there came a clap of thunder and with it a voice from heaven audible in these words I have c. 29. The people therefore that stood by and heard it said that it thundred Others said An Angel spake to him Paraphrase 29. And of the multitude there present some took notice of the thunder with which that voice came others of the voice it self 30. Jesus answered and said This voice came not because of me but for your sakes 31. Now is the judgement of this world now shall the prince of this world be cast out Paraphrase 30 31. Upon this Jesus said to them This voice from heaven came not to answer or satisfie me but to convince you and bring you to the faith or assure you that my death shall tend to the glory of God and bringing down of sin and Satan ch 16. 11. 32. And I if I be lifted up from the earth will draw all men unto me Paraphrase 32. And I being crucified see Note on Mat. 1. h. will by that means bring a great part of the whole world to believe on me Gentiles as well as Jews 33. This he said signifying what death he should die Paraphrase 33. This speech Christ meant as an intimation not only that he should be put to death but also what kinde of death this should be viz. crucifixion which is an elevation or 〈◊〉 to the cross and an holding out the hands as if it were to invite all to him promising an hospitable reception See 〈◊〉 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou The son of man must be lift up Who is this son of man Paraphrase 34. To this discourse about his death the people made an objection that their Doctors had taught them out of scripture Psal 110. so the word Law signifies ch 10. 34. see Note a. and perhaps Isai 40. 8. that the Messias shall endure for ever and never die and therefore if it were true what he said that the son of man must be put to death they could not guess what he meant by the son of man sure not the Messias 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth Paraphrase 35. To this he answered I am not likely to stay long amongst you here on earth make use of me the light of the world while I am with you or else you are likely to be left in the dark in a blinde unhappy condition for ever and do not upon your traditions perswade your selves that I shall alway continue among you here because I am the Messias 36. While ye have the light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them Paraphrase 36. I shall continue with you but a while and therefore be sure ye make haste to learn sufficient for your whole lives to come to get your directions complete that you may live like Christians When Jesus had said this he went away and concealed himself from them at Bethany probably for a while 37. But though he had done so many miracles before them yet they believed not on him Paraphrase 37. All this did not effectually work on them but though he had done all these miracles in their sight yet they did not believe on him 38. That the saying of Esaias the prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed Paraphrase 38. And thereby the prophecy of Esaias ch 53. 1. was fulfilled which was to this purpose How few are there that have been by all Christ's miracles convinced that he is the Messias 39. Therefore they note c could not believe because that Esaias said again 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted that I should heal them Paraphrase 39 40. That other prophecie also had not been fulfilled had they not thus disbelieved him wherein the just judgement of God forsaking and bringing the punishment of blindness upon them was pronounced by that prophet against the stubborn obdurate Jews who by this means are likely never to be converted or pardoned 41. These things said Esaias when he saw his glory and spake of him Paraphrase 41. These things were spoken by that prophet in setting down a vision of his when Christ's being on the earth was revealed to
and the scripture is fulfilled of one of them that though he be so near to me as to be entertained daily at my table with me yet he will do me all the mischief he can 19. Now I tell you before it come that when it is come to passe ye may believe that I am he Paraphrase 19. This I tell you now see note on Mat. 23. k. by way of prediction that when my suffering comes and may be apt to make you waver in your belief of me your knowing that I foretold you it may assure you that I know things to come and the secret purposes of mens hearts before they shew themselves in act and from thence conclude that I am the searcher of all hearts and withall that I am the Messias to whom those prophecies belong 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Paraphrase 20. As for the offices of duty and task and humility which I assigne you v. 14. and now exemplifie them to you in my self you shall not want the comfort and reward of them For you shall be considered by me and so shall the reception and entertainment that men shall give to you as I my self am by my Father 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Paraphrase 21. At this time as he spake these words Jesus was much troubled not onely in apprehension of the approaching danger but especially he was grieved to think of it that any disciple of his should be so wicked and so unhappy and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them 22. Then the disciples looked one on another doubting of whom he spake Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany and not being able to guesse who it should be 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved Paraphrase 23. And John to whom Christ was very kind the writer of this Gospel was placed next to him at the supper 24. Simon Peter therefore beckned to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it Paraphrase 25. lying next to him with his head in Jesus bosome v. 23. 26. Jesus answered He it is to whom I shall give note c a sop when I have dipped it And when he had dipped it he gave it to Judas Iscariot the son of Simon Paraphrase 26. He it is to whom I shall give the next piece of bread which I shall take out of the dish or platter and having given him that mark to know him by he presently puts his hand into the dish and takes out a piece of bread and gives it to Judas Iscariot 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly Paraphrase 27. And upon his receiving that piece of bread together with Christs telling him distinctly of it and of the horriblenesse of the sin and danger Mar. 14. 21. and his not yet relenting the devil entred into him more forcibly then before v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes see the paraphrase on Luk. 22. 3 4. which Jesus knowing said to him accordingly What thou doest do quickly intimating that he was now hastning to do it 28. Now no man at the table knew for what intent he spake this unto him Paraphrase 28. This speech they that were at meat with him understood not unlesse perhaps John to whom he had given the token v. 26. 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor Paraphrase 29. See note on Mar. 14. c. 30. He then having received the sop went immediately out and it was night 31. Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him Paraphrase 31. Now is the time come for Christ to suffer and rise and return back to heaven by which means God shall receive glory in him and consequently shall glorifie him immediately 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Paraphrase 32. Raise him from the dead and exalt him to more power and dignity by reason of this his humiliation And this shall be done presently 33. Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say to you Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent I am now within a very little time to part from you 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another Paraphrase 34. And being now to take my last leave I give you this special new command that from the manner and degree of my love to you express'd in venturing nay losing my life for you ye also learn and practise the same degree of loving one another that is that all Christians abound one toward another in all charity and venture their lives for the good of others especially for the propagating the Gospel doing good to the souls of other men 35. By this shall all men know that ye are my disciples if ye have love one to another Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions and religions your living together in the strictest bands of love 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Paraphrase 36. Peter not yet knowing what he meant ver 33. asketh him whither he meant to go that they should not be able to follow him Jesus answers him that though he could not yet he should ere long follow him that the very death which Christ should now suffer should be his lot hereafter 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake Paraphrase 37. venture hazard 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow till thou hast denied me thrice Paraphrase 38. As valiantly and resolutely as now thou promisest me this I foresee of thee that before the morning watch or second cockcrowing see note on Mar. 13. b. that is
by them But by you I suppose and all true disciples of mine he is highly valued therefore see note on Lu. 7. d. he shall abide with not only come to you he shall forever continue among you v. 16. 18. I will not leave you comfortlesse I will come to you Paraphrase 18. Ye are my little children ch 13. 33. and therefore when I leave you I will have more care of you then to leave you destitute I will hasten to come unto you as to so many young children deprived of their parent though I am slain and so depart from you yet I will rise again and give you the comfort of seing me after my resurrection see v. 18. 19. Yet a little while and the world seeth me no more but ye see me because I live ye shall live also Paraphrase 19. After a little space I shall be taken from this earth where now I move and so taken that the impenitent unbelieving Jewes shall never see more of my miracles which have hitherto been so uneffectuall among them never see me again so as to take comfort or reap benefit by seeing me but it is not my death it self that shall separate me from you I shall rise from death and appeare to you after my resurrection and from thence ascend to heaven there to live eternally and as that shall be matter of great rejoycing to you see note on 1 Thess 3. 6. like the joy of one that hath a friend returned to life again or like the womans joy after child-birth ch 16. 21 22. a wonderfull reviving after your sorrow for my departure so shall it be attended with all vitall advantages to you justification Rom. 5. 10. and eternall life hereafter 20. At that day ye shall know that I am in my Father and ye in me note c and I in you Paraphrase 20. And when I shall after my death thus appear unto you and make good what I now promise then shall ye be convinced more perfectly then yet ye have been 1. that I have taught nothing but what is the will of my Father 2. that by your keeping close to that faith which I have taught you my power and commission which I have received from my Father shall be communicated to you Lu. 22. 28. 21. He that hath my commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Paraphrase 21. And this I say to all obedient servants of mine whosoever they are not only to you Apostles Every faithfull lover of me v. 15. shall be loved of my Father and from me receive that evidence of my love I will effectually make my self known to him after my resurrection either by appearing to him my self or by the testimony of those to whom I will appear 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world Paraphrase 22. Upon this Judas one of his disciples still looking after a present shewing himself as a temporall Messias asked him see c. 7. 4. what was the reason that he would not manifest himself to the world as well as to them 23. Jesus answered and said unto him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Paraphrase 23. Jesus answered The reason is because the world doth not practise my precepts which they that doe by that expresse their love to me and have this reward from my Father that he loves them again and he and I reveale our selves to such and delight to dwell with such 24. He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me Paraphrase 24. But this is not competible to the world who neither love nor obey me nor consequently my Father whose word it is and not mine own which I preach unto you 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost which my Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Paraphrase 26. expound to you all the obscurities of my speeches as farre as is usefull to your office see 1 Cor. 13. note i. and put you in mind of all which I have now said to you how they are fulfilled and what they meant see Act. 11. 16. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Paraphrase 27. I take my leave of you and doe it again heartily and affectionately and that in a speciall peculiar way from that by which the world uses to doe it They in civility when they salute you or take their leave of you use the like formes Peace be to you c. but either doe it formally and hearlesly or else are not able to doe any more then wish it but I who cordially love and am able to expresse my love will effectually give it to you Be not either troubled with grief see c. 11. a. that I must be taken from you nor feare what shall befall your selves 28. Ye have heard how I said unto you I goe away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. Paraphrase 28. I told you v. 19. that I am to go away and after a few dayes return to you again see note on Act. 15. c. and then return to my Father from whom I came If ye were kind to me ye would have looked upon it with joy as on a means of dignifying me for he that sent is as such greater then I who am sent by him And so my returning to my Father must needs be the advancing me to an higher condition then that which now I am in 29. And now I have told you before it comes to passe that when it is come to passe you might believe Paraphrase 29. I have not told you all this to afflict you but to arm you for the expectation of it by foretelling it and withall that your seeing my prediction fulfilled may convince you that all which I have said to you is true and so make you believe on me 30. Hereafter I will not talk much with you for the prince of this world cometh and hath nothing in me 31. But that the world may know that I love the Father and as the Father gave me commandment even so I doe Arise let us goe hence Paraphrase 30 31. I shall not now stay long or say much to you for the Imperiall power of the Romans whole Procurator Pilate was and Satan
himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I suppose be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching to or interceding with them to abide in the faith and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they preach'd to or exhorted them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation V. 20. And I in you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second Thus it is oft in other places see c. 6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he remaineth in me so also I in him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
Paraphrase 7. He was able to stand and goe was perfectly cured of his lamenesse 8. And he leaping up stood and walked and entred with them into the Temple walking and leaping and praising God Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services leaping standing walking and as a testimony of his thankfulnesse to God the author he 9. And all the people saw him walking and praising God 10. And they knew that it was he which sate for almes at the beautifull gate of the Temple and they were filled with wonder and amazement at that which had hapned unto him 11. And as the lame man which was healed held Peter and John all the people ran together unto them in the porch that is called Solomon's greatly wondring Paraphrase 11. And as this person which was thus healed kept close to Peter and John and was unwilling to depart from them from whom he had received so great a mercy 12. And when Peter saw it he answered unto the people Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power or holinesse we had made this man to walk Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought the miracles of Jesus are farre greater then this or why doe ye attribute any thing to us in this matter as if 't were any thing of our own either strength to doe such a work or excellency for which we might be thought worthy to be used in these works rather then other men to which this were to be imputed 13. The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him goe Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified and when he would fain have released him ye refused to have him released and absolutely against Pilate's will required him to be put to death 14. But ye denied the Holy one and the Just and desired a murtherer to be granted unto you Paraphrase 14. And when ye had your choice which should be released Christ or Barabbas ye chose the murtherer before him 15. And killed the prince of life whom God hath raised from the dead whereof we are witnesses Paraphrase 15. And murthered the Messias put him to death who came to bring life into the world And when you had done so God was then pleased to raise him from the dead and to make us witnesses thereof 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundnesse in the presence of you all Paraphrase 16. And now 't is by beleif in him that he or his power hath recovered this man from his lamenesse whom you now see to be cured and know before for many years to have been unable to goe And this faith or believing on him working not by its self but by his power on whom we believe is it that hath wrought this so remarkeable cure on him which you all so wonder at 17. And now brethren I wote that through ignorance ye did it as did also your rulers Paraphrase 17. Now this I suppose brethren that you of the multitude which did thus reject Christ did not know him to be the Messias and the same I suppose of your rulers those of the Sanhedrim 18. But those things which God before had shewed by the mouth of all his prophets that Christ should suffer he hath so fulfilled Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death have by this means had their completion 19. Repent ye therefore and be converted that your sins may be blotted out when the note a times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you Paraphrase 19 20. Doe you therefore amend your lives that this may be pardoned that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull giving them rest from their troubles and persecutions and a quiet profession of the Gospel but withall for the destruction of all the obdurate which is therefore foreslowed that all may repent may by your repentance become matter of advantage and comfort to you to which end it was that he was at first sent to you Jewes peculiarly or that he is now preached unto you before that time that if ye repent ye may have the benefit of it but if not be destroyed with the obdurate 21. Whom note b the heaven must receive till the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began 22. For Moses truly said to the Fathers A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to passe that every soul which shall not hear that prophet shall be destroyed from among the people Paraphrase 21 22 23. This Christ being now entred on his regall power in heaven thereby to fulfill all the prophecies concerning him see note on Mat. 17. b. particularly that of Moses of destroying and cutting off from the earth all those Jewes that shall reject the Messias when he cometh Who being also the persecutors of Christians as they had been before of Christ their destruction shall consequently bring that refreshment v. 19. along with it as indeed it hapned in Vespasian's time after the destruction of the impenitent Jewes the believers which were remarkably preserved in that destruction had Halcyonian daies attending See 2 Thess 2. 1. and note on Rev. 1. d. 24. Yea and all the prophets from note c Samuel and those that follow after as many as have spoken have likewise foretold of these daies Paraphrase 24. the coming of the Messias the destruction of those that reject and the speciall mercies to them that believe on him 25. Ye are the children of the prophets and of the covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed Paraphrase 25. Ye are the peculiar persons of whom the prophets foretold and to whom the covenant belongs which was made to Abraham in which was promised that the posterity of him that is the Jews should be so blessed by God in having Christ given to them beside many other speciall prerogatives bestowed on them that all the families and people of the world also that would blesse themselves or others should use this form God
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
very wisely By this it appears how fit it is to retain in Latine and other languages the compound Greek rather than to divide it as the English have done into Mar's hill as if it had its denomination from that heathen God of warre which is not acknowledged nor intimated in the word Now the Judges which sat in this Court and not the inhabitants that dwelt in that part of the city were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areopagites men famed for their gravity and uprightness in judging not admitting rhetorical pleas but simple narrations choosing the dark that they might not be moved to compassion by the sight of the malefactor and giving their judgement without a word speaking And this judicature was by all look'd on with such reverence that an Areopagite signified proverbially an excellent person and when the Romans had conquered Greece and sent their Proconsuls of Asia to rule there they frequently committed difficult causes to the judgement of these Areopagites So did Dolabella in Gellius l. 12. c. 7. Rem Athenas ad Areopagitas ut ad judices graviores exercitatiorésque rejecit saith he He referred the cause to them as to Judges more grave and exercised and so skilled than ordinary And because to these belonged the affaires of Religion and accordingly Anaxagoras for teaching that the Sun which they deemed a God was a fire-stone and Diagoras as a derider of their Gods had been condemned to death by them and so Protagoras and Socrates also and Plutarch saith of Euripides l. 1. c. 7. De plac Phil. that having some doubts of the Gods he durst not openly profess it fearing the judicature of the Areopagites therefore is Paul here brought before them as an assertor and preacher of such a Deity as they had not admitted among them And one of these judges Dionysius v. 34. therefore called the Areopagite was converted by his discourse there V. 22. Too superstitious What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition doth here deserve to be considered And by what hath been said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note a. 't will soon appear that in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more superstitious then ordinary signifying the worship of more Gods then other cities worship'd the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote no more then the worship of God and accordingly it followes v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom ye worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not knowing who it was Thus ch 25. 19. Festus or S. Luke in his story saith that the Jewes had certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questions or accusations against Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his own religion or superstition or worship peculiar to him from them and as it follows to explain what he meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Jesus that was dead putting him under the vulgar notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dead Heros and so meaning the worship of him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus in the Greek and Latine Lexicon at the end of Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstitio religo rendring it indifferently by those two So in Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is religione teneri to be held by religion and so rendred by Budaeus as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Religio by Cicero and in an antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a worshipper of the Gods And the word being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing God or religion by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of Gods and Daemons but this Fear sometimes in an ill sense for cowardise and so saith the Etymologist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both pious and cowardly toward the Gods and Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. p. 377. Superstition is a passion being a fear of the Daemons and Theophrastus Char. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a cowardly fear of or toward the daemon and accordingly Maximus Tyrius having compared a pious man to a friend a superstitious to a flatterer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he explains the meaning in the following words the pious comes to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear the superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreading the Gods as so many tyrants So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are about to undertake any unlawfull and great actions are generally afraid of the Gods or daemons whence is that of Plutarch in Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Atheist thinks there are no Gods the superstitious wishes there were none And accordingly the Epicureans and the Cyrenaici that were so much against superstition expresse themselves to mean by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of any thing after death of the punishments of Gods after this life And so those that did not believe this and withall thought it a very painfull inconvenient errour for any man to believe it generally spake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition and so of Religion too as of an ill thing And so it goes in Plutarchs tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another extreme contrary to Atheisme an astonishment of soul looking on the Gods as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits or furies cruel bloody-minded c. which rather then he would believe he professes he would wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had never been and this he looks on with most abhorrence in the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he tied and bound with their religion or superstition as with a net that they could not move for it This therefore being acknowledged that among the Heathens the word hath sometimes upon this score been taken in an ill sense and Superstition and Religion indifferently spoken against as believing it an error that the Gods would punish men for what they did in this life it remains that they of them that were not thus bent doe generally speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition with a great reverence generally in a good not evil sense the same that they allow to Religion it self Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it excell'd others extremely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the apprehension they had of the Gods he expresses what it was he so commends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean their superstition which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so cried up and taken in to all their affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it did not fall short of superlative which though 't were among other men made matter of reproach to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he thinks fit extremely to extoll it as that which seem'd to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very much for the better
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
send thee Paraphrase 17. Making a speciall choice of thee out of all the Jews Gentiles and now giving thee commission to goe and preach the Gospel to them see c. 9. 15. 18. To open their eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Paraphrase 18. To shew them their duty to turn them from all their idolatrous sinfull to all gracious godly courses from being the slaves of the devil to be the servants of God thereby to have their sins forgiven and by believing in me to have an inheritance a future eternall blissfull portion among the saints of God 19. Whereupon O king Agrippa I was not disobedient unto the heavenly vision Paraphrase 19. Upon this vision so glorious and these words of Christ from heaven I could not but yield 20. But shewed first unto them of Damascus and Hierusalem and throughout all the coasts of Judaea and then to the Gentiles that they should repent and turn to God and doe works meet for repentance Paraphrase 20. But preached at Damascus first then at Jerusalem then through all Judaea and even among the Gentiles the doctrine of repentance and amendment and necessity of bringing forth all fruits of new life in an eminent manner which indeed is the summe of the Gospel of Christ 21. For these things the Jewes caught me in the Temple and went about to kill me Paraphrase 21. And for this it was that I had like to have been killed by the Jewes as I was in the Temple 22. Having therefore obtained help of God I continue untill this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come Paraphrase 22. But God rescued me and accordingly I goe on to doe this preaching nothing in effect but what is perfectly agreeable to the writings of Moses and the Prophets 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Paraphrase 23. That Christ should be put to death and that by his rising again from death both the Jewes and Gentiles should be brought to believe on him 24. And as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad Paraphrase 24. thou talkest distractedly sure thy learning and high opinion of it hath put thee out of thy wits 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness Paraphrase 25. what I say is perfectly true and hath nothing of excesse or transportation in it 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner Paraphrase 26. Agrippa I am confident knowes it to be so and therefore I feare not his censure see Joh. 7. a. for these things the life death and resurrection of Christ were things of very publick cognizance and cannot be unknown to him that was a Jew born 27. King Agrippa Believest thou the Prophets I know that thou believest Paraphrase 27. What sayest thou Agrippa are not the Jewish Prophecies fulfilled in Christ Thou canst not but discern and acknowledge it 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true 29. And Paul said I would to God that not onely thou but also all that heare me this day were both almost and altogether such as I am except these bonds Paraphrase 29. I heartily wish and pray for thine own sake that not only in a low but in an eminent degree both thou and all that are here present were as farre Christians as I am onely I would not wish them imprisoned as I am 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sate with them Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature c. 25. 29. 31. And when they were gone aside they talked between themselves saying This man hath done note a nothing worthy of death or of bonds Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally or by imprisonment the Emperors having not yet in the beginning of Nero made any edict against Christianity 32. Then said Agrippa unto Festus This man might have been set at liberty if he had not appealed unto Caesar Annotations on Chap. XXVI V. 31. Nothing worthy of death or The truth of this speech of King Agrippa and his company that Paul had done nothing worthy of death or bands depends on the consideration of the time wherein it was spoken For the Roman Magistrates judging by the Roman Lawes that which was not against any Law of the Emperors was not cognoscible or punishable especially by death or imprisonment deprivation of life or liberty by them Thus when Paul is accused by the Jewes and brought before the Proconsul of Achaia Gallio c. 18. he tels them plainly that he will not be a Judge of such matters which the Roman Law then in Claudius's reigne had said nothing of For though c. 18. 2. an Edict had been by Claudius toward the end of his reigne set out against the Jewes to banish them out of Italy c. and by that the Christian Jewes as Jewes not as Christians fell under that inderdict and so did Priscilla and Aquila there and John the Apostle banished into Patmus in Claudiu's reigne saith Epiphanius haer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as to the difference betwixt Jewes and Christians there referr'd to by Gallio in proportion to the accusation brought against him by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word as whether Jesus were the Messias or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of names as whether the name Christian or disciple c. were unlawfull as those discriminated them from incredulous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the law in force among the Jewes about conversing with the uncircumcised c. there was then no Law set out by the Emperors at Rome and therefore no rule for the Proconsul to go by in taking cognizance of them And thus it continued till Nero's rage against the Christians began for that he first dedicated persecution is Tertullian's expression and Primum Neronem in hanc sectam gladio ferociisse Nero was the first that made any capitall Law against them Now this appearance of Paul before Agrippa was in the second of Nero's reigne Anno Ch. 57. long before this rage of his brake out and accordingly Paul had made his appeal to Caesars
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
with justified and that belongeth to enemies while they are such to whom yet we know by many other places that actual pardon and so actual justification or reconciliation belongs not 3 dly by comparing of this justification by Christ with the condemnation by Adam v. 16. where Adams condemnation belonging to all the justification spoken of must be that also which belongs to all and so not the actual pardon which doth not belong to all or to any but those who perform the condition All which being supposed 't is from other places manifest that some condition there is required of us to make us capable of this benefit of the death of Christ the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of and this condition being to be performed by us by the means of the resurrection and grace of Christ 't is therefore said c. 4. 25. that he rose again for our justification that is to make us capable of those fruits and benefits of Christs death as well as died for our sinnes See Note on c. 3. h. V. 12. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form and most fitly rendred Wherefore makes it here necessary to enquire how that which followes is inferr'd from what went before and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter The former chapters had maintained the right of the Apostles preaching to the Gentiles by shewing that God was an impartial Judge both to punish impenitent foul sins and to reward penitence and good living without any partiality whether in Jew or Gentile c. 1. and 2 but most discernibly c. 2. 6. to the end Then in the third chapter follow objections against this and answers to them and on occasion of one of them taken from the sinfulness of the Gentiles is inserted a discourse of Justification under the Gospel shewing how that is no way prejudiced by past sinnes if they be sincerely forsaken nor hindred by want of Circumcision and Mosaical observances And this is insisted on and exemplified in both parts by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter From all which as so many premisses or mediums of probation the conclusion is here inferr'd but withall by comparing the Justification by Christ with the Condemnation by Adam farther confirm'd and illustrated in the remainder of this chapter viz that the mercy of God under the Gospel belongs unlimitedly or indefinitely to all sorts of men the Gentiles as well as Jews For the discerning of which it will be needfull that through the remainder of the chapter an Emphasis be laid on the universal forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men twic◠v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many twice v. 19. By all and each of which are meant in the widest latitude without exclusion of any all mankind to whom Jewes and Gentiles the mercy and life introduced by Christ belongeth only on condition of new life required of them as the condemnation or death in Adam did to all his posterity The other difficulties in the chapter caused by essipses v. 15 16 18. by a parenthesis of two verses 13 14. by a comparison divided one part from the other by that parenthesis and the second part of it rising higher then the former and so necessarily changed from the form of a comparison or equality to that of an argument à minori ad majus from the lesse to the greater are explicated in the Paraphraste and need not here farther be insisted on CHAP. VI. 1. WHat shall we say then shall we continue in sinne that grace may abound 2. God forbid How shall we that are dead to sin live any longer therein Paraphrase 1 2. Now therefore for that objection against our doctrine of the Gentiles being taken in by God intimated ch 3. 8. Doe we affirm indeed what we are accused to affirm that men may live and continue and go on in sin that by that means the mercy of God which we acknowledge is illustrated by his looking graciously on the Gentile sinners may be in like manner the more set out by pardoning the greater sinners continued and gone on in by us Christians God forbid we should make any such conclusion or make any such use of the doctrine of God's mercy to sinners which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation upon this promise of pardon for what is past Act. 17. 30. on condition of future amendment and not to encourage them to continue or go on one minute longer in that course or to flatter them with hope of impunity if they did Certainly our doctrine is of a farre distant making from this and our profession of Christianity most strictly obliges us to the contrary for our baptism is a vowed death to sin and therefore we that are baptized must not in any reason return to or live any longer in it our being baptized Christians obligeth us not to return to this mire again after we are thus washed 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Paraphrase 3 4. 'T is a thing that every Christian knows that the immersion in baptisme referres to the death of Christ the putting the person baptized into the water denotes and proclaims the death and buriall of Christ and signifies our undertaking in baptisme that we will give over all the sins of our former lives which is our being buried together with Christ or baptized to his death that so we may live that regenerate new life answerable to Christ's resurrection which consists in a course of all sanctity a constant Christian walk all our daies 5. For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Paraphrase 5. For if wee have in baptisme undertaken to forsake sin and to be dead to the motions of it and so to imitate Christ's death and thereby have been so graffed into Christ that we are become the same tree with him partaking of the same juice with that root we are then under the very same obligation to imitate and transcribe his resurrection by our new regenerate lives which are our first resurrection and the lively
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
be called an adulteresse but if her husband be dead she is free from that law so that she is no adulteresse though she be married to another man Paraphrase 3. And this is so farre from being a nicety that indeed matters of the greatest importance depend upon it For if while her husband liveth she yield her self to any other she is acknowledgedly guilty of adultery but if her husband be dead she may freely marry any other man and live with him conjugally and be as innocent in so doing as if she had never had former husband 4 Wherefore my brethren ye also note b are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Paraphrase 4. And thus my brethren even those of the Jewes that are believers in Christ the Law is through Christ dead to you also and not only to the Gentile believers Act. 15. and so ye also are freed from the obligation of the Law that is as it were dead to it that ye may now according to the laws of marriage be safely joyned and espoused to another viz. to that Christ whose resurrection from the dead shewes him to be alive that so ye may live in conjugal affection and obedience to him and being made fruitfull by his Spirit we may as wives that live with their husbands bring forth all holy Christian actions to the honour and praise of God 5. For when we lusting in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Paraphrase 5. This while we lived under the paedagogie of the Law was not done by us which is one reason of abolishing it Christ now giving precepts of inward purity in stead of those externall ordinances and giving his Spirit to enable to perform them over and above what was under the Law For when we were under those carnal ordinances though all sinfull practices were forbidden by that Law and so were rendred more criminous by being prohibited by a promulgate law yet our sinfull desires and affections that proposed those objects which were thus forbidden that law had no power to mortifie and subdue and so notwithstanding that law those sinfull affections were obeyed and yielded to in our members and so brought forth that sad fruit obligation to punishment eternal and that was all the good we reap'd by the Law 6. But now we are delivered from the Law that being dead wherein we were held that we should serve in newnesse of spirit and not in the oldnesse of the letter Paraphrase 2. But now we are freed from the Law as that beside the morall precepts contain'd also those carnal external performances see Mat. 5. g. that obligation being cancelled by which they were due so that now in stead of being outwardly circumcised and in our lives impute we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision c. serving Christ in new life and Evangelical obedience see ch 8. 1. in lieu of that external bloody obedience which the Law of Moses written of old by God's appointment and so here called the writing or the letter did then require of all Jewes See note on Mat. 5. g. 7 What shall we say then Is the Law sin God forbid Nay note d I had not known sinne but by the Law for I had not known note e lust except the Law had said Thou shalt not covet Paraphrase 7. But here again it is objected to us that by thus arguing we lay charge and blame upon the Law that it is sin or the cause of sin contenting it self with that external performance of the ceremony and not exacting the inward purity of us To this I answer by way of detestation of that calumny of which our doctrine is perfectly guiltlesse No sure we lay no such thing to the charge of the Law we should be most unjust if we did For the Law hath done its part given us knowledge that the very desires of the heart are sins and that distinctly in the tenth commandement which I had not known had not the Law distinctly told me that it was so and set circumcision as an emblem of that duty of mortifying all carnall desires 8. But sin taking occasion by the commandement wrought in me all manner of concupiscence for without the Law sin was dead Paraphrase 8. But the Law having indeed onely given me the prohibition and that ceremony to sence it and no more and in this particular of coveting not so much as denouncing any present legal infliction upon the commission of it the customary sins of men seeing there was no punishment assigned to this sin that is being only forbid by the Law without any annexation of punishment took an advantage by the Lawes only prohibiting and not punishing this sin and so perswading me that the external ceremony of circumcision which was commanded under penalty of excision would serve the turn without any more invaded me and wrought in me all inward impurity which as it would not so probably have been able to doe if the Law that mentioned this prohibition had fortified it with denunciation of punishment as in other cases or if indeed the trusting on the external performance the privilege of being circumcised had not given men some security and confidence that nothing should be able to doe them hurt deprive them of the favour of God that were thus circumcised so would it not have been neer so criminous if it had not been distinctly prohibited by the Law For it is a known truth that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law 9. For I was alive without the Law once but when the commandement came sin revived and I dyed Paraphrase 9. The people indeed of the Jewes lived formerly without the Law see note d. that is before the promulgation of it but as soon as the Law was given the sin of disobeying a promulgate Law became greater and the disobedient Jew more punishable by reason of the Law and no way the better for it As when a man is sick and doth not know his condition and danger the Physician coming tells him of both and prescribes him a strict diet for the future if he will recover but he observes not his prescriptions continues intemperate and so dyes under the Physicians hand and in spite of his care 10. And the commandement which was ordained to life I found to be unto death Paraphrase 10. And the Law which was meant to keep them sinless and so to bring them to life being not obeyed did in the issue of it bring onely death on them 11. For sin taking occasion by the commandement deceived me and
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Joâ—ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with dâ—seases and toâ—ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person thâ—â— as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman
which he had that is the power of receiving maintenance from others v. â— which he might most lawfully have done v. 7 12 14. and which Cephas and others freely did v. 5. and the not using it would therefore be thankworthy with God and yield him some reward from him To this purpose clearly S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one was a precept the other a virtuous action of his choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what is done above the command hath proportionably a great reward And again of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessity that it referres to the command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the freedome or liberty of receiving v. 12. So again Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Preaching the Gospel is a command and so a debt and if I doe it there is no great matter of virtue in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to preach without charging them is the ambition of my free will or choice and in that respect there is place of boasting or I may boast And so S. Augustine Potuit beatus Paulus ex Evangelio sibi victum quaerere quòd maluit operari amplius erogabat Blessed Paul might get his food by preaching the Gospel but in that he chose to labour with his hands he erogated the more did more in Gods service then by any particular precept was required of him V. 19. Servant to all Servants or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bondmen or slaves were wholly in the power of their masters they had power of life and death over them much more of their bodies for labour without giving them any wages or reward To doe all that they are commanded is but the due debt to their masters which if they perform they are not praised but punished if they doe it not whereas they that are free if they doe any office for any they may in reason expect to be pai'd for it So here S. Paul being a free man no slave to the Corinthians that is under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service his preaching c. but he did all this for nothing and that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his serving them as a servant doth without any wages or as though he were their servant V. 24. Know ye not The discourse that here begins and goes on to the end of the Chapter is all perfectly Agonistical no way to be explained but by observation of the customes in the Grecian games or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these there were four most famous in Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Anthologie l. â— the Olympick Pythian Neâ—aean Isthmian differing one from the other onely in the places of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or celebrations The last of them the Isthmian were kept among the Corinthians and that occasions his speech in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe you not know as presuming their particular knowledge of all those customes which he is about to mention or referr to Ib. Runne In every of these four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were five exercises as was said Note on Rom. 9. l. Wrestling Cuffing Running Leaping Quoiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Anthologie sets downe with some little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not very fitly Beside these five single ones there was another kind made up and compounded of the two foremost together Cuffing and Wrestling both and because to the performing of that all kind of strength and agility was required it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome Now the particulars that are here referred to are onely two of these that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running the third of the five and this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one compounded of the other two the former of these in this and the two next verses the latter in the last verse of the Chapter Ib. A race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the space wherein they run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith the Scholiast on Pindarus it was three hundred cubits long Ib. One receiveth This race is open to all to run in that is to all that aspire to the crown or prize who come from all coasts to that end and from thence the agones were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frequentiae places of meeting or assembly But when never so many ran there was no possibility for above one to overcome to wit he that came foremost to the goale for to him onely the reward or prize belonged which was called in their idiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bravium or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which two words differ no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that adjudges the second in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receives it This he was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 9. l. Phil. 3. c. which we render by receiving or obtaining that is catching of the prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the top of the goale the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges having passed their sentence that he hath overcome it belongs to him Ib. So run The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here referres to the lawes or rules of the agones the observing of which was as necessary toward the obtaining the victory or prize as the swiftnesse was For in the race there was not only the two termes from whence and to which they ran the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule a white line marking out the path within which they were to run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle space betwixt the two termes from which and to which they ran or leaped saith Jul. Pollux and if they transgress'd or ran over it they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 6. run regularly and consequently they lost the prize so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they doe not absolutely passe through and perform all things that befit the combatants they are never to be crowned Nay if others observe aright that they were bounded with swords on one side and the river Alpheus on the other the danger was greater then that of losing the prize if they transgressed they not onely lost but fell into the river or on the swords point which is very applicable to our Christian race Beside these many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawes or rules of combating there were
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
indeed at the same time matter of such grief that I cannot be comforted by any thing but by the same you by seeing that the Censures have wrought some good on you caused the reformation of that in you for which I had meant them to you 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoice having confidence in you all that my joy is the joy of you all Paraphrase 3. And this severity of proceeding v. 1. which now I speak of I did rather choose to send you in a letter 1 Cor. 5. then to deferre it till my coming in hope to find your faults amended to have all the sorrowfull matter that of censure past before that time that so I might have nothing to doe then but to absolve and receive penitents and so to rejoice among you not to inflict censures upon you and that I was confident would also be most acceptable to you all 4. For out of much affliction and anguish of heart I wrote unto you with many teares not that ye should be grieved but that ye might know the love which I have more abundantly unto you Paraphrase 4. For that which I wrote with some sharpnesse and was matter of grief to you was so much more to me at the very writing of it was a most heavy pressure upon my heart and fetch'd abundance of tears from me by which you may know that what I did was not out of any pleasure that I take to censure or afflict you but as an effect of the greatest love to you all which could be imagin'd 5. But if any have caused grief note a he hath not grieved me but in part that I may not overcharge you all 6. Sufficient to such a man is this note b punishment which was inflicted of many Paraphrase 5 6. But for the incestuous person the author of all this sadness and severity sadness not to me alone but in some measure that I say no worse to all you it is now sufficient which he hath suffered by the delivering him up to Satan 1 Cor. 5. and the sad consequence thereof 7. So that contrariwise ye ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow Paraphrase 7. And it is now more then time that he be absolv'd by the Church and forgiven the offence committed against it and by absolution be cheer'd up again lest the continuance of such sharp punishments should not have a benigne but noxious influence upon him 8. Wherefore I beseech you that you would confirm your love towards him Paraphrase 8. And therefore my present counsel is that by prayers for his release you expresse your reconciliation to him and so absolve him from the Censures 9. For to this end also did I write that I might know the proof of you whether ye be obedient in all things Paraphrase 9. And this I now write that I may see whether you are as ready upon my appointment to restore penitents as to inflict punishments upon offenders which is another branch of your Christian charity 10. To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ Paraphrase 10. Whom you are willing to have restor'd from excommunication as being satisfied with his penance and expression of repentance I appoint or give leave to doe it For if I have absolv'd any man I have done it by the authority I have from Christ but yet in respect unto you or with consideration of what may be best for you that is for your whole Church 11. Lest Satan should get an advantage of us for we are not ignorant of his devises Paraphrase 11. That the too long continuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruine of the Church either by swallowing him up by desperation v. 7. or by heightning your zeal against sin into an unreconcileablenesse with the sinner v. 9. for Satan hath many hidden secret arts to mischief souls which we think not of 12. Furthermore when I came to Troas to preach Christs Gospel and a dore was opened to me of the Lord Paraphrase 12. when Act. 20. 1. see note on the title of this Epistle I came to Troas to preach the Gospel of Christ and my preaching had a very happy reception there and brought many to the faith 13. I had no rest in my spirit because I found not Titus my brother but taking my leave of them I went from thence into Macedonia Paraphrase 13. I was much troubled in mind that I could hear no tidings of Titus by him to be advertised of the successe of my Epistle among you and in pursuit of him I left that city and went into Macedonia in hope that I might find him there 14. Now thanks be unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place Paraphrase 14. And having met with him he hath given me the good newes of the happy successe of my Epistle among you and that obligeth me to blesse that God who hath hitherto prospered us exceedingly see Mark 14. f. in the propagating of the Gospel and by us hath made piety and Christianity famous and well reputed of in every place 15. For we are unto God a sweet savour of Christ in them that are saved and in them that perish Paraphrase 15. For by our preaching the Gospel we perform a very acceptable service to God and bring in glory to his name offer up a sweet smelling sacrifice unto him among all sort of people both among the penitent believers which receive the faith and live according to it and the impenitent unbelievers that receive it not 16. To the one we are the savour of death unto death and to the other the savour of life unto life and who is sufficient for these things Paraphrase 16. For though this sweet perfume to the obstinate impenitent hath been the most perfect poison as high perfumes sometimes are they have grown the worse for the Gospels coming among them yet to all that have forsaken their old courses of sin and obeyed this call to a new life it hath been the most comfortable vitall savour that ever came to them This is a weighty imployment and unlesse God did particularly enable us we could never be fit for it 17. For we are not as many which note c corrupt the word of God but as of sincerity but as of God in the sight of God speak we in Christ Paraphrase 17. This we are sure of that we have not designed any secular advantage to our selves in preaching the Gospel as the Gnostick heretical teachers are observed to do 1 Tim.
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
not by sight Paraphrase 7. And which gives us that really to be enjoyed which we have here in this life only by faith 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Paraphrase 8. We make choice rather and are infinitely better pleased to leave this body behind us here to goe out to die that by this means wâ— may come to our home our blisse in heaven and so the fear or expectation of death is farre from being painfull to us 9. Wherefore we labour that whether present or absent we may be accepted of him Paraphrase 9. All our ambition and designe being but this that whether we continue in this earthy body of ours or go out of it whether living or dying we may be acceptable to God 10. For we must all appear before the Judgment seat of Christ that every one may note a receive the things done in his body according to that he hath done whether it be good or evil Paraphrase 10. For there will certainly come a day when every person that ever lived shall be judged by God set as it were in an eminent conspicuous place as men that are impleaded are wont to be and every action of his life taken into consideration that accordingly every man may be punish'd or rewarded body and soul together according to his actions of what sort soever they be whether good or bad which in his life-time he hath committed in his body and soul together 11. Knowing therefore the terror of the Lord we note b perswade men but we are manifest unto God and I trust also are made manifest in your consciences Paraphrase 11. Considering therefore the dreadfulnesse of this appearance of God as on one side we labour to perswade men to embrace the truth and live as those that are thus to be judged so we desire to approve our selves to God as our Judge also who I am confident doth approve of our sincerity herein and I hope you are as well satisfied also of our uprightnesse toward you 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart Paraphrase 12. What I say is not as if I wanted again commending to you but that I may arm you against those false Apostles that come among you and glory much of outward things but know in their consciences that they have little cause to doe so against whom you may fortifie your selves and make answer to them by glorying of my patience and perseverance and performances in the Gospel and to this end only it is that I say this unto you 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause Paraphrase 13. And what we doe herein is mean for good my speaking thus largely of my self is for the glory of God whose grace it is that enables me to doe any thing and any more moderate language or actions are designed by me to your advantage also Or both together whether one or other they are meant to the glory of God and your good 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Paraphrase 14 15. For our love to Christ founded on his to us hath us in its power to make us doe whatsoever it will have us making this argument from this certain acknowledged truth of Christs having died for all men that then certainly all men are sinners laps'd in a lost estate and so hopelesse unlesse they use some means to get out of that estate which that he might help us to doe was the designe of Christs dying for all that we might having received by his death grace to live a new life live no longer after our own lusts and desires but in obedience to his commands that died and rose again to that end to blesse us in turning every man c. Act. 3. 26. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Paraphrase 16. Wherefore now we esteem or value no man according to the outer advantages of this world wisdome riches learning c. which are wont to set men out in the eyes of the world and although it were true that we had familiarly convers'd with Christ here as some among you say they have they that say I am of Christ 1 Cor. 1. 12. and preferre themselves before others for that and expect their doctrine should be received before the doctrine of others yet now we know that he is gone from this earth and no man can now pretend to know Christs will otherwise then as it was revealed at his being here above or any more then another upon this bare score because he once convers'd familiarly with Christ here All that now we have to doe with Christ is to look on him not under any such notion as a Christ talking familiarly with us on earth but as an heavenly King offering and designing us a spiritual kingdome upon our obedience and fidelity not any temporal advantage or matter of boasting upon our acquaintance with him here 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new Paraphrase 17. If any man professe to have any peculiar claim to Christ this must be the way of judging of the sincerity of his pretensions if he think himself obliged to live a new life The state of the Gospel is a change of every thing from what it was before more grace promise of pardon on repentance and sincerity for the future more explicite promises of heaven and precepts of greater perfection and what is all this but an obligation in all reason to a new and a Christian life 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation Paraphrase 18. Now all these things depend on God as the author of them who hath used this means of making up that breach between him and us and hath given us power and commission to give men reconciliation peace or pardon or absolution upon renewing of their lives 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation Paraphrase 19. And the tenure of our commission runs thus That God hath used Christ as a means to make peace between him and the greater and worser part of the world the Gentiles
and subordinately to him 23. Which is his body the fulnesse of him that filleth all in all Paraphrase 23. The Church I say which is the body of Christ and so is required to make him perfect in this relative perfection as the body is required and necessary to the perfection of the head though absolutely considered he is most exactly perfect of himself see note on Rom. 11. d. Annotations on Chap. I. V. 4 Chosen us in him What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chusing in this and all other places will be found set down at large Note on 1 Pet. 2. c. All that must here fitly be enquired is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods chusing in Christ And that will best be discerned by comparing it with the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing us in Christ ver 3. For that the blessing and the electing belong to the same matter appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as a term of proportion or similitude in the front of this verse which makes the connexion betwixt them thus that God hath blessed us in Christ according as he hath chosen us in Christ that is that his actual present blessing them at that point of time was correspondent to what God had decreed before the foundation of the world Now what the blessing there spoken of is appears in general by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual blessing or blessing in things which belong unto heaven and again by the predestination in order of nature precedent to it which is specified to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adoption and lastly by what is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us to be or that we should be holy and unblemish'd before him in love all which specifie the matter of the election here spoken of to be the same as of his blessing of us viz. our holy blameless conversation such as becomes sons of God a spiritual Christian obedience in all manner of piety and charity such as Christ came to plant in the world and in which respect he is said to bless us in turning every one from his iniquities Act. 3. 26. and so 't is here distinctly added c. 2. 10. that good works are the things to which God hath before prepared that is elected us that we should walk in them This then being the general matter of the election here spoken of not salvation or bliss in another world but holiness or piety here is yet farther determined or limited by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him or in Christ specifying Christ to be the means of bringing all particularly the Gentiles to this holy life from all eternity predetermined by God to doe so as in that place of the Acts God sent him thus to bless us And this Christ hath done by revealing Gods Will both in the precepts which contain this holy and blameless life in them and by his promises which so strongly and powerfully invite and oblige and by his terrors or threats which engage us to the performance of his precepts and so again by the miracles c. which signifie him to be sent by God but especially by his death and resurrection the first to testifie the truth of what he preach'd and withall to expiate for our sins and strike and seal in his blood a covenant of mercy with all Gentiles as well as Jewes of pardon of foregoing sins upon condition of reformation and amendment and of giving strength and grace to perform what God now under this Covenant requires of us without which as we should have had no encouragement to amend so we had been utterly unable to have performed that work of reformation and the second to confirm from heaven that he dyed an innocent person in the testimony of that truth thus owned by his father and by enstating him in that power and dominion at Gods right hand to enstate on him also the power of actual giving that grace to Gentiles as well as Jewes which by his death he purchased for all This then is the plain meaning of Gods electing in Christ c. Gods free undeserved mercy in decreeing to bestow Christ upon all as the means of all other most effectual to engage and bring men to holiness and purity of life that is by what Christ hath done and suffered for Gentiles as well as Jewes to call and bring home sinners of all sorts to repentance And this farther appears v. 9 10. where the mystery of his Will according to his own good pleasure which is all one with his election here is specified to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering all things that is Jewes and Gentiles together in Christ that is making Christ the means of calling and bringing in the most Idolatrous Gentiles as well as Jewes to receive the faith and obey the commands of God in Christ And this is the subject of a great part see ch 2. of this ensuing Epistle All which as it makes the vocation of the Gentiles as well as Jewes to be the matter wherein Gods election here is terminated and is very farre from denoting any irrespective Decree of bestowing eternal salvation on some few which includes the absolute rejection or dereliction of all others so it no way inferres their faith or repentance to be irresistibly wrought in them by this Decree of election or by the means determined therein but only that God hath in Christ pitch'd on most wise most powerfull most efficacious means of calling and melting even the Gentiles the worst of men which he likewise foresaw would be effectual on many by the power of his grace though many others through their own obstinacy would contemn and not make use of it V. 10. Gather together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arithmetick signifies a summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting many members together into one hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put many severals together and when 't is used of speech then 't is to speak briefly and summarily Eccles 32. 8. and so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to contract a long discourse into few words It is used in military affairs for the contracting or putting together scattered souldiers into one troop In Rhetorick it is the repeating and gathering the head of the former discourse or oration In all it is the bringing into one those that were several and so it is here the uniting and joyning together of those that were disparate and served before the same that in the parallel place Col. 1. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binging all to an agreement or pacification V. 11. Obtained an inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading signifies to be taken as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or patrimony in
to anger And Psalm 2. 4. whence these words are recited from the Septuagint 't is certain those that are there spoken to did sinne in being displeased at Gods setting up David and their rebellion against him was but an higher degree of it of which he forewarns them in the next words sinne not that is fall not into that horrible sin The second sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne not this being the first aggravation of the fault of anger indulged to that it becomes bitter which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 5. an exasperation or paroxysm of this evil humor And the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here express'd by the very same colour that the antient Philosophers the Pythagoreans had thought fit to expresse it by For of them saith Plutarch de Fat am that when they fell into any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely through anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the sun went down they shook hands and were dissolved directly contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or made friends again And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the sun goe down upon your wrath where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperation of anger which breaks out into bitter words and so all one directly with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contumelious behaviour produced by anger the Apostles command is that he that hath been guilty of it must come to temper and sue for reconciliation as the same Pythagoreans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking hands and embracing one another before the sun goâ— down that is either speedily as Christ advises agree with thy adversary quickly or else before the time of solemn praying to God which was constantly at evening and so the exhortation here will bear proportion with that Mat. 5. 23 24. If thou bringest thy gift unto the altar and there remembrest that thy brother hath ought against thee as he that hath been reproached by thee in thy wrath hath leave there thy gift and first be reconciled to thy brother that is obtain his reconciliation to thee and then and not till then thou mayest offer thy gift V. 28. Working with his hands The reason of the conjoining of the prohibition of stealth and the precept of labour will be discerned by remembring the old verse in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no way for a sluggard to live but by stealing and acts of that kind And so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stealing is an effect of idlenesse V. 30. Sealed The special use of a Seal and that which in this and other places of the Scripture is most commonly referr'd to is that of a mark or Character set upon wares or commodities that are bought by any and bâ—cause men were as ordinarily bought as any other commodity nothing was more ordinary then to set a seal or mark upon them either in their forehead or some other part to distinguish them from all other mens servants So saiâ—h Theophylact on Rom. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath not the seal is not the servant or goods of the Master who is express'd to be so by that seal Thus Rev. 7. 3. the sealing is there accommodated to the servants of God who are there supposed to be bought and are now farther to be rescued out of the temporall ensuing danger and as a token of that sealed in the forehead as servi servants in respect of the originall of the word à servando is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being spiritually rescued and saved already from the pollutions of the world are now to be delivered from the approaching destruction when without that mark of discrimination the good and ill might all be involved in the same calamity See Note on Rev. 7. c. Thus when Joh. 6. 27. 't is said that God the father hath sealed Christ the meaning is clear that by the miracles which he did and especially by the Holy Ghost's descending upon him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he he had owned him his servant Isa 42. 1. see Note on Mat. 3. l. and demonstrated it as punctually as if he had mark'd him in the forehead that this was his anoâ—nted special servant sent by commission from him discriminated from all others and that whatsoever he said was the will and pleasure of God In reference to what was there said of Gods sealing Christ is that which is here said to be understood also For there the Spirits coming down upon Christ was the sealing of him the signifying that he was Gods servant sent on his message to the world and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption that is by the preaching of the Gospell and setling of a Church among them which is an effect directly of the Holy Ghosts descending on the Apostles as before upon Christ and an act of the office of the Holy Ghost by which the Ephesians that were believers were demonstratively pointed out to be by God designed to his service to a gracious Christian life and nothing so contrary so grievous to this Holy Spirit as their neglecting and contradicting these designes of God living unchristianly v. 29. By this 't will be easie to underâ—and the like phrase 2 Cor. 1. â—2 where also as here to Gods sealing us is straight added his giving his spirit as a pledge c. So Eph. 1. 13. ye were sealed by the holy Spirit of promise that is by that holy Spirit promised by Christ and in the Gospell called the promise of the father Luk. 24. 49. which wheresoever it is given that is where a Church is setled and established is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledg or first part of that inheritance or portion which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sonnes of God CHAP. V. 1. BE ye therefore followers of God as dear children Paraphrase 1. Be ye therefore as diligent to render your selves the pictures and resemblances of God which hath thus vouchsafed to be your Father as any children are by nature in the linâ—aments of the face or by institution in the qualities of the minde like to their naturall parents 2. And walk in love as Christ also hath loved us and given himself for us an note a offering and sacrifice to God for a sweet smelling savour Paraphrase 2. And continue constant to death in the profession of the Christian faith see note on Rev. 2. b. thereby imitating the love of Christ to us who that he might confirm and seal the truth of his preaching for which he was sent by God offered up his own life was willingly content to die which death of his as it was for our sakes so was it
〈◊〉 〈◊〉 〈◊〉 or meat-offering the flour and oyle Lev. 2. 2. of which part was burnt with fire and the remnant was Aaron's and his sons v. 3. And as of the former of these when it was offered by Noah Gen. 8. 20. it is said that the Lord smelled a sweet savour v. 21. and that as a token that his wrath was pacified as it follows the Lord said in his heart I will not again curse the ground any more c. so Lev. 2. 2. the other is said to be an offering made by fire a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice meat-offering and burnt-offering is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a smell of sweet savour which notes this death of Christ which is expressed by it to be a means appointed by God for the averting his wrath from us for the appeasing and reconciling him to us as those sacrifices were wont to doe and an engagement to us to live such lives as may be acceptable to God contrary to the noisome lusts ver 3. V. 4. Foolish talking That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies foolish speaking and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same onely with this addition of designing it as jest to move laughter and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ridiculous person or one that causeth laughter there is no question But that the text may here reasonably be thought to confine them both to obscene and filthy discourse may also appear not onely by the company that they are set with fornication uncleannesse inordinate lust filâ—hinesse but especially by the reason that is rendred for the abandoning of all these v. 5. For this you know that every fornicator or unclean person or inordinate luster which is an idolater hath no inheritance in the kingdome of Christ or of God Where if â—hese two be not of the same sort with the former belonging all to uncleanness that enumeration in the reason would not comprehend the severals in the exhortation which it must be supposed to doe To this purpose therefore it is first observable of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking that it is the Scripture elegance to expresse uncleannesse by folly so folly in Israel is adultery and so in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of Venery are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking folly may be speaking obscenely secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or and so is but an explication of it as it is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking so it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy unclean speaking thirdly that after all these here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being in the plural belongs equally to all the foregoing words and that signifying not barely that which is not convenient but indecent foul unbecoming doth by a kind of propriety belong to that of immodest unclean behaviour fourthly by this way of rendring these words all manner of uncleannesse will be comprehended in this prohibition that in the members acted through all the sorts will be comprehended in the three words ver 3. that of unseemly behaviour gestures c. under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthinesse v. 4. and that of the tongue in the other two words of foolish speaking or jesting fifthly it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse and so how reasonable it was in the prohibiting all uncleannesse to name that of obscene jesting which I suppose was meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putrid rotten communication c. 4. 29. Ib. Giving of thankes What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be matter of some question It signifies ordinarily thanks giving and that belonging especially to God from whom all mercies are received and to whom all thanks are due may be meant here by the word though no mention of God be added to it and so the Context may well bear Let there be no unclean scurrilous jests used among you but rather giving of thanks that is Let the Christians way of mirth be farre from that of obscene wit the recounting the mercies of God in Christ calling you from darknesse to his marvellous light will farre better become a Christian and to this purpose see ver 20. But yet it may be observed what notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which this word is compounded several times in the Epistles for piety Christian virtue in general Thus c. 4. v. 29. where the corrupt communication is forbidden and in stead of it the good commanded for profitable instruction or edification this is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may give grace that is afford spiritual advantage in increase of piety in the hearers So Col. 4. 6. Let your speech be alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace that is gracious pious seasoned with salt contrary to the putrid corrupt mentioned to the Ephesians So Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace singing that is after the manner of pious gracious persons in a Christian manner and so 't is also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious pious woman Prov. 11. 16. And so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in this place gracious pious religious discourse in general being set opposite to the filthy obscene discourse preceding and not to be restrained to one species of it recounting the mercies of God V. 15. That The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally in the New Testament is not to be rendred that but how especially when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed how you hear and 1 Cor. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take heed how he superstruct And so 't is here to modify the accurate walking and accordingly 't is answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that they behave themselves warily between the two dangers of being corrupted on one side and devoured on the other in the first not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as easie seducible people in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wise prudent men that can manage their affairs to the best advantage and not run hazards to no advantage V. 16. Redeeming the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a sense very unlike the English words redeeming the time yet cannot well be literally rendred otherwise then either so or buying out or gaining the time Theodotion
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things †which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thâ—ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
sounds literally such as are the special kinds of ornament wherein one is set out most pompoâ—sly and magnificently so as vain glorious persons adorn themselves CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you I resolved to deprive my self of Timothies company and to stay alone at Athens a City in Greece 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your faith Paraphrase 2. To settle you in the doctrine of the Gospel which we had planted among you and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto Paraphrase 3. To keep you from being discouraged or falling off by reason of these afflictions by putting you in mind of what I am sure you know already that this is to be looked for by all true believers the Gospel being the covenant of the Crosse and so nothing in it strange that God should determine to permit and not to restrain the malice of wicked men but leave Christians to be exercised by them 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you that afflictions are the Christians portion And it hath accordingly come to passe and so you have the experimental knowledge of it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have note a tempted you and our labour be in vain Paraphrase 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant or whether the devil and the world bringing persecutions upon you for the faith had wrought upon you by those temptations and so all our labour in planting the faith were cast away and lost upon you 6. But now when Timothy came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you Paraphrase 6. And now he at his return telling us that joyfull news of your constancy in the faith and of your love to God casting out all fear of persecution and that your kindnesse to me continues and that you are as desirous to see me as I to visit you 7. Therefore brethren we were comforted over you in all our affliction and distresse by your faith Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions or in the midst of yours that though the Gospel had brought persecution and distresse upon you yet you continue faithfull and constant in despight of all 8. For now we note b live if ye stand fast in the Lord. Paraphrase 8. For whatsoever befall us we have matter of exceding joy Joh. 14. 19. such as if a man should return to life again see Psal 22. v. 26. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before God 10. Night and day praying exceedingly that we might see your face might perfect that which is lacking in your faith Paraphrase 10. once more be able to visit you and complete or fill up those things which are necessary to your faith see Mar. 12. 6. and perseverance in it 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you Paraphrase 11. give us a speedy journey 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you 13. To the end he may establish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy so as may be acceptable before him who is both our God and our father at that great day now approaching to the destruction of the obdurate unbelievers and rescue of the faithfull which is one coming of Christ with his Angels see Jud. 4. and so in like manner at the dreadfull day of doome Annotations on Chap. III. V. 5. Tempted It is ordinary in the Scripture-dialect for Verbs to signifie beside the action or passion noted by them the effect which is consequent thereto Of Passives it hath been noted at large Note on Mat. 11. b. And of Actives there want not examples especially in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we speak of For to tempt doth ordinarily signifie no more then to offer temptations to propose or suggest those objects which if the man resist and reject are matter of vertue in him but having tempted here signifies evidently having brought them unto sinne that is wrought upon them corrupted them by temptations for otherwise his labour in preaching the Gospel to them would not become vain by that means So when God is said to give men to Christ Joh. 6. 37. the meaning is that by Gods preventing and preparing grace they do effectually come to Christ receive and embrace the Gospel V. 8. Live To live beside the literal notation of it signifies also to be cheerfull or merry to rejoyce So Psal 22. 26. your heart shall live for ever which is a consequent of eating and being satisfied praising God So Joh. 14. 19. Because I live ye shall live also In the first place it is literally taken for Christs resurrection but in the second for their rejoycing such as was caused by the recovery of a friend from death to life these joyned by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed on Mat. 8. Note k And this is ordinary in all languages Hebrew Greek and Latine And so here it is evidently used we live if c. that is it is matter of infinite joy to us and accordingly it follows as an expression of exultancy For what thanksgiving can we return for all the joy c. CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Paraphrase 1. Now my brethren by all the kindnesse which you bear to us we intreat you and by all the obligations that the Christian faith lays upon you and the care of your own eternal welfare we advise you in the presence of God that ye walk
but as the Rabbines use the word a bill of contract a bond or obligation that he receives that lends out any thing upon which he may found a confidence of having it returned to him again To this perhaps it may be appliable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30. 1. a compact And then it will have this weight here that the almes-giver by his liberality receives and layes up an obligation from God that this mercy of his shall be rewarded And to this notion of the word that of Prov. 19. 7. is very agreeable He that hath pity on the poor lendeth to the Lord and that which he hath given he will pay him again In this sense saith he the word is again found 2 Tim. 2. 19. where Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to have a seal affixed to it which seems to refer to a bill or bond and because those seals had their inscriptions on both sides agreeing to the conditions of the two persons contracting accordingly it is there added first on Gods part The Lord knoweth them that are his that is God will be faithfull and constant in owning those that are his servants then 2dly on mans part Let every one that nameth the name of Christ depart from iniquity So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may very well signifie his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bill or bond and so here the word may signifie also which being left with any man as a means to secure him a depositum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge or pawn may well be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono somewhat delivered him as his security V. 20. Oppositions of science That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsly so called is set down to denote the heretical crue of the Gnosticks there can be no question and is elsewhere largely shewed Note on 2 Pet. 1. c. That the first author of these was Simon Magus is also evident in Irenaeus and others of the antients Now it seems there were thus early discourses written by him or some of his for the opposing the true Christian doctrine and these are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositions or contradictions to which agrees that of Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. where mentioning them he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contradictory discourses of the dotage of Simon by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dotage of Simon meaning the same that is here express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those heretical proud but sottish sollowers of Simon THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO TIMOTHY THat this Epistle was sent to Timothy from Rome there is no question and that whilst he was in restraint and danger there But whether this were at that first time of his being there mention'd in the last of the Acts An. Chr. 58. or whether immediately before his Martyrdome which was ten years after about the thirteenth or fourteenth of Nero there is this reason to demurre because he tells him c. 4. 6. that he is as the ordinary English reads now ready to be offered and that the time of his departure is at hand which seems with the Subscription of the Epistle to determine it to the latter On the other side some passages there are which incline it to the former as when he saith c. 4. 16. that in his first defence though all forsooke him yet the Lord stood with him that the preaching might be fullfilled and that all the Gentiles might hear c. which seems to referre it to his first being at Rome after which time he proclaimed the Gospel to the Gentiles in other regions So saith Clemens in his Epistle to the Corinthians p. 8. that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some remote parts in the West So S. Ierome in Catal. that being dismiss'd by Nero he preach'd the Gospel of Christ in the Western parts So saith Eusebius l. 2. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then having made his defence the report is that he did again betake himself to the office or ministery of preaching the Word So when he remembers to Timothy his persecutions at Antioch Iconium and Lystra c. 3. 11. and what Alexander at Ephesus had done to him Act. 19. 33. it is not so probable that this should be repeated by him 14. years after the fact and just before his death as at his first being at Rome which was not above four years after the fact So when he saith c. 4. 12. that he had sent Tychicus to Ephesus it is probable that that was at the writing of the Epistle to the Ephesians which he sent from Rome by Tychicus about this time of his first being there And for the one argument on the other side the approaching of his death to that may be opposed what he adds c. 4. 17 18. that he was delivered out of the mouth of the lion that is either from Nero under the title of the lion or from his great danger adding confidently for the future that the Lord shall deliver him which was literally true of this first but cannot in the sense of delivering him from his danger to which the 17th verse belongs be verified of his last danger from which he was not delivered And for the words ver 6. I suppose they may thus best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am already poured out see Note on Phil. 2. e. that is my danger of death is already so great so in the eye of man that I am as it were wine poured out upon the sacrifice to prepare it for offering up To which he may fitly resemble his being brought out to the barre to be tried for his life And when 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the time of my departure hath been at hand that may denote no more than an imminent danger of death mentioned as now pass'd without any foretelling that he should now instantly die And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion v. 17. viz. this imminent but now pass'd danger And thus may the seventh verse be interpreted also I have fought a good fight of afflictions see 1 Thess Note b run great hazards and pass'd Christianly through them I have run my race so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to finish but to perform see Note on Act. 21. a. I have kept the faith not swerved from it for all my danger by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 race not referring to the whole course of life but to this one combat of afflictions at Rome now fresh in his memory and recited in that chapter ver 16 17. That Timothy which is here appointed to come to him chap. 4. 9. did accordingly come is generally
acknowledged and that after his coming the Epistles to the Philippians Colossians and Philemon were written as appears by the place Rome from whence they are all dated and the joyning of Timothy's name in the front of them Now of all those Epistles 't is clear that they were written at his first being at Rome and not immediately before his Martyrdome For Philip. 1. 26. 2. 23 24. he expresseth his confidence that he shall be delivered and again come unto them which is not reconcileable with his perswasion of the instant approach of his death at the writing of this and to Philemon v. 22. he sends to make provision for his lodging at Colossae As for the Subscription of the Epistle which referres it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time of his coming before Nero that may possibly stand good by this interpretation that he was twice at his first imprisonment brought out to the barre before the Emperor and freed both times that the first being his greatest danger was most memorable to him by all mens forsaking him and the interposing of Gods protection when all other means failed him And this is more likely to be recited by him in an Epistle written soon after it then in one of ten years distance from it However we know that the Subscriptions of the Epistles are not to be found in all the antient Copies What the designe of this Epistle was is manisest to stirre him up to caution diligence and discharge of his office on occasion of the creeping heresie of the Gnosticks c. 2. 17. stolen in among them which had much debauched the Asiaticks c. 1. 15. and made use of Magick to oppose the truth of the Gospel c. 3. 8. CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God according to the promise of life which is in Christ Jesus Paraphrase 1. I Paul who farre from any merit of mine meetly by the good pleasure of God and his undeserved grace have received commission to make known the Gospel or the promise of life which now is made by Christ to all penitent believers 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day Paraphrase 3. In my thanksgivings and prayers to God whom as my progenitors of the tribe of Benjamin did before me so have I obeyed sincerely all my time even when through ignorance I persecuted the Christian faith doing according to the dictate of my conscience or as I was perswaded I ought to doe I mention thee constantly praying and giving thanks to God for thee 4. Greatly desiring to see thee being mindfull of thy tears that I may be filled with joy Paraphrase 4. Desiring earnestly to see thee whom I love so dearly and this passionate desire being inflamed by the remembrance of thy tears at our parting that our meeting again may be as full of joy as our parting was of sorrow 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also Paraphrase 5. Remembring the sincerity of thy obedience to the Gospel of Christ and being confident that as thy mother and grandmother which received the faith before thee continued in it to the end so thou also wilt persevere and never fall off from it 6. Wherefore I put thee in remembrance that thou stirre up the gift of God which is in thee by putting on of my hands Paraphrase 6. And that it may be so I now write to thee as a monitor or remembrancer that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee and making thee Bishop in which some others joyned with me see note on 1 Tim. 5. f. and the many extraordinary gifts consequent thereto which thou art obliged to stirre up and quicken by the diligent exercise of them and neither by fear nor compliance with any to let them lie by thee unprofitably 7. For God hath not given us the spirit of fear but of power of love and of a sound mind Paraphrase 7. For sure that God that gave us this commission and gifts hath not given thee or me so poor a cowardly spirit as that we should be afraid of the dangers and threats of men against the preaching of the Gospel but couragious hearts to encounter any difficulty a love of God which will actuate this valour and cast out all fear of danger and withall a tranquillity of mind and a full contentednesse in whatsoever state 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God Paraphrase 8. Whatever therefore the danger be of preaching Christ be not discouraged or whatever the example of my sufferings doe thou resolve to doe and suffer the like cheerfully and couragiously and to be a fellow-susferer with the Gospel of Christ to bear whatsoever falls upon that by that strength which God gives thee 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Paraphrase 9. Who hath rescued us out of the evil world and called us to sanctity not because we had deserved that mercy of his but of his own free mercy and goodnesse long agoe designed us in Christ 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Paraphrase 10. And now hath revealed it to us and made us partaâ—ers of it by Christ's coming into the world and preaching the Gospel to us who hath thereby voided the power of death over us and made a clear revelation of that life and immortality which was not before so certainly revealed that if we will obey him we may certainly be made partakers of it 11. Whereunto I am appointed a preacher and an Apostle and a teacher of the Gentiles Paraphrase 11. And for the preaching and teaching of this especially to the Gentiles God hath given me the authority and commission of an Apostle 12. For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day Paraphrase 12. And that viz. my preaching to the Gentiles hath exasperated the Jewes and brought persecutions upon me but I am not discouraged with them see Rom. 5. 5.
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
by constancy and perseverance make ourselves capable of that deliverance which Christ first at his being on earth and the Apostles that heard it from him have assured us of and which God himself hath restified both by many prodigies and ominous presages of it and by giving them that have foretold this power to doe miracles and other extraordinary abilities of his Spirit as he hath thought fit to dispense them to one man one ability to another another by this means giving authority to their predictions 5. For unto Angels hath he not put in subjection the world to come whereof we speak 6. But one in a certain place testified of him saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. * Thou madest him note c a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels but then after his suffering in our flesh he was by God most honourably advanced to the highest dignities made the supreme ruler and King of heaven and earth 8. Thou hast put all things in subjection under his feet For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him and he advanced above all created beings This prophecie of the Messias cannot be fulfilled if any enemie be left which is not brought under him and from thence it is manifest that there is a yet future subduing of his enemies to be expected for as yet the Jewes and Gnosticks do persecute the Orthodox Christians and are not subdued or destroyed and the Christians delivered by that meanes 9. But we see Jesus who was made a little lower them the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Paraphrase 9. Only this we see already that the Messias that was humbled for a while even to the death of the crosse for the benefit of all mankind and every man in the world is now after and for that humiliation of his rewarded and crowned with glory and honour and a throne erected for him in heaven of which this is but consequent that his enemies shall be made his footstool 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the captain of their salvation perfect through sufferings Paraphrase 10. For God the universal designer of all in his wisdome foreseeing the oppositions and sufferings that would befall his people believers in this world thought it fit that Christ his own Sonne the author of their deliverance should through sufferings come to his reward and crown see note on Phil. 3. 13. that so he might after his own example deliver those that suffer constantly and patiently 11. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature and as the priest that wrought expiation and the people for whom it was wrought were of one beginning so are Christ and all mankind of one making and Christ and the Jewes from one original to wit of Abraham v. 16. who was called One Mat. 2. 15. and therefore we must expect in our way to exaltation or deliverance to passe through the like condition of afflictions In which respects Christ and we are brethren and we so owned by him 12. Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Paraphrase 12. According to that of the Psalmist saying 13. And again I will put my trust in him and again Behold I and the children which God hath given me Paraphrase 13. Another proof also of the same vix that both Christ and we are brethren in this both to passe by sufferings v. 10. is that of Isa 8. 17 18. where first he speaks of waiting on the Lord that hideth his face and withall trusting in him being confident of his uncovering his face giving deliverance in whatsoever adversity relying and depending on him thereby noting that he is to passe through such and after specifying and instancing in himself and his children given him by God that is in the antitype to Isaiah and his children given him by God for a sign Christ and all faithfull Christians which are his children spiritually begotten to him by God 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might note d destroy him that had the power of death that is the devill Paraphrase 14. Seeing therefore that Christians or believers those that are to be brought to heaven by Christ are here in humane flesh and sufferings and seeing that brethren or fellow-children are of like natures Christ therefore who is called our brother is to be supposed to have part with us in flesh and sufferings and so to suffer also And by so doing he was to frustrate and make void the devils design which was to keep men for ever under the power of death to rob death of its sting and to rescue men from the bands or power of death by a resurrection from death to life 15. And deliver them who through fear of death were all their life time subject to bondage Paraphrase 15. And so take away all that fear of persecutions and death it self which makes men so cowardly and keeps them in such awe that is in a most unchristian and servile condition whilst they see no hope of deliverance 16. For verily he note e took not on him the nature of Angels but he took on him the seed of Abraham Paraphrase 16. For 't is not said any where that he catches hold of Angels as they are falling or running or carried captive from him to save or rescue them from ruine or to bring them out of captivity but only to men doth he this favour peculiarly 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sins of the people Paraphrase 17. And therefore he was not to come in an Angelical glorious guise but in an humble suffering condition whereby he is the better qualified to have compassion on those that are in any sad estate and we thereby secured that he will discharge his priestly office faithfully and negotiate for us in
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
blows and again when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am grievously pained with those blows it follows presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died v. 31. From this use of the cudgel in this punishment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Polybius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bea◠with cudgels in respect of this one part of that punishment not but that it had much more in it beside as beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rack and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off the extreme parts formerly mentioned it seems by the story of the Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frying or broiling By what hath been said it appears that this punishment was first very Painful secondly Contumelious thirdly Capital First very Painful so Aristot Rhet◠2. c. 5. mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are under that punishment as those that think themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have suffered all the sad measure imaginable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made soullesse and senslesse for what is behind Secondly most Contumelious for so 1. 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that punishment was a most shamefull torment Thirdly Capital bringing death finally though slowly and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of escaping and he reckons Antiphon the Poet for one c. 6. who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thus punished by Dionysius asked one of his companions jestingly who of the spectators should see them to morrow◠so in Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. they die with it and so the King of Babylon the third after Nebuchadnezzar as Eusebius cites it out of Polyhistor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so used by his friends and then it presently follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dying c. which is repeated in like manner by Berosus 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fragments set out by Jos Scaliger where yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ensebius we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who faith Scaliger was certainly Belshazzar of whom saith Justin Martyr from Dan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast was put to that death for which we now read in the Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed and no more Megasthenes out of Abydenus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a violent death and adds no more See Scaliger in those Fragments in the end of the book De emend Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians and it seems by◠the Romans too for so in Euseb Eccl. Hist 1. 5. c. 1. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of the Emperors commanding the Christians to be put to this torment and if they renounced Christianity they were to be loosed V. 37. Were tempted Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary reading seems not to be agreeable after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received trial c. and neither the Syriack nor Chrysostome and they that follow him have this word or any thing for it so that it is likely it came out of the margine into the Text and then 't will be doubtfull but not much material which reading is to be preferred V. 40. Made perfect What is the meaning of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat better which this Author saith was by God foreseen and reserved for the faithful constant Christians will best be understood by the former verse 39. These all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being commended or having received testimony or perhaps being martyred by their faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received not the promise Where first it must be observed who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these were most distinctly the Maccabees mentioned immediately before ver 36 37 38. but not so as to exclude or not to comprehend those others which were set down as examples of Faith before them for they also must be contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these For the Maccabees next before mentioned these are in the Jewes stories commended for their constancy in adhering to Gods commands or the Jewish lawes in spite of the cruellest persecuters and tormentors and were really martyred or put to death lost their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faith or constancy and of these it is said they received not the promise God having foreseen or reserved somewhat better for us that is God having reserved for the Christian Church some performance of promise which he had not afforded those former By this it is already apparent that eternal blisse in another world was not the matter of this promise both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death but that which it was more sure they received because they were so ill used here and secondly because if it were supposed to be true as some vainly conceive that those that died before Christ did not attain their blisse till after Christ's resurrection yet it will be acknowledged by all that they then received it and then it will follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any advantage of them that lived before in that respect those obtaining the blisse assoon or sooner then they and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse wherein these latter can by any be thought to exceed them It follows then that as the promise which they by suffering received not was some promise of this life so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the somewhat better was somewhat which the Christians should enjoy in this life In the next place then we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former by looking on ver 13. where of Abraham Isaac and Jacob it is said in like manner that they died receiving not the promise That promise was clearly the promised land that Canaan the type of the Christians rest or deliverance from their enemies see Note on Heb. 3. c. which they received not in their life time though their posterity afterward did receive it yet some promises there were made unto Abraham and his seed which even they that attain'd the promised land did not receive And what were they Among the promises made to Abraham not personally to him but to his seed this is one Gen. 22. 17. that his seed should possesse the gates of his enemies This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham repeated by all the
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
like him in holinesse and like him in blisse and that blisse shall consist in seeing of him as he is a fountain of all that is desirable to our natures 3. And every man that hath this hope in him purifieth himself even as he is pure Paraphrase 3. And whosoever hopes or depends on God for any such future state if he expect to receive it from him according to his manner of promising not absolutely but conditionally or indeed whosoever sets his heart on the vision of God a pure and blissful state not any sensual paradise but a spiritual state of blisse made up of sinlesnesse and purity will in all reason set a purifying here be a practising and aiming after that excellent copie that he may be capable of that perfect purity hereafter 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Paraphrase 4. Sin is a contrariety to the Law of God an act of disloyalty to our King and he that deliberately committeth any act of sin doth proportionably commit a rebellon and disloyalty against Christ 5. And ye know that he was manifested to take away our sins and in him is no sin Paraphrase 5. And Christ both by his example being sinlesse never guilty of any act of sin and by all that he hath done and suffered for us hath designed this special end to himself to purifie our lives and cleanse us from all deliberate acts of sin 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Paraphrase 6. He that adhereth fast to him that as a member of his continueth in him falleth not indulgently or deliberately into any act of sin he that doth so disclaims all true knowledge of God is no Gnostick properly called or conversation with him 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous Paraphrase 7. My young tender Christians let not the Gnosticks seduce you to your ruine he that continues in all righteous actions that actually performs the will of God and not onely in intention of mind and that through his whole course of life and if he fail therein returns again speedily by repentance this person and none but this is the Christian righteous man he and none else is accepted by God as righteous under the Gospel in like manner and proportion as Christ doing righteousnesse is said to be righteous upon that and not any other ground of denomination 8. He that note a committeth sin is of the devil for the devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the devil Paraphrase 8. He that deliberately committeth any act of known sin is in that or so farre an imitator of the devil for at the beginning soon after his creation he acted rebellion against God and hath done so ever since And to take off all men from following of him was the very designe of Christ's coming into the world 9. Whosoever is note b born of God doth not commit sin for his seed remaineth in him and he note c cannot sin because he is born of God Paraphrase 9. Whosoever is a true child of God keeps himself strictly from all deliberate sin and the reason is clear because that principle of sonship that from whence he is said to be born anew or of God to wit his sincere resolute conversion to God if that continue to have any energic or life in him is directly contrary to and incompatible with the committing any sin and therefore he cannot thus sin because he is a child of God a regenerate person that is such sinning is unreconcileable with that state 10. In this the children of God are manifested and the children of the devil whosoever doth not righteousness note d is not of God neither he that loveth not his brother Paraphrase 10. This is the character of difference between pious and wicked regenerate and unregenerate men he that lives an impious and uncharitable life is no regenerate child of God's whatsoever he flatter himself of his state 11. For this is the message that ye heard from the beginning that we should love one another Paraphrase 11. For this of charity is the grand fundamental doctrine which was so often and so earnestly commanded by Christ when he was here on earth 12. Not as Cain who was of that wicked one and slew his brother And wherefore slew he him because his own works were evil and his brother's righteous Paraphrase 12. And how contrary is this to that emulation and maligning of those that are better then they which was the affection that put Cain on killing his brother and doth the like in the Gnosticks now abroad who hate and persecute all the orthodox Christians to death and can have no other quarrel to them but that their own works are evil and the others good 13. Marvel not my brethren if the world hate you Paraphrase 13. But this you pure Christians have no reason to wonder at if it prove to be your lot 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death Paraphrase 14. We know that we are regenerate Christians see note on Luc. 15. c. by our charity to other men which he that hath not is clearly an unregenerate unchristian person 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Paraphrase 15. The hating of others is by interpretation the killing of them because it is so in intention of heart did not some outward restraint curb it and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper the regenerate state from the having spiritual life abiding in him which the Gnosticks that are so malitious doe yet so much talk of 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren Paraphrase 16. Christ's love to us was expressed in this that he was willing to incurre the utmost hazard even to venture his life to reduce us and agreeably Christian charity obligeth us to venture even our lives for other men after the manner and upon so noble a designe as Christ did that is to bring unto the Christian faith as the martyrs did any one or more enemies of Christ and so likewise in other cases proportionable to this 17. But who so hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Paraphrase 17. But how contrary to this is the practice of the world when rich men that have to spare for others have yet no compassion or charity to them which he that doth how can he be said to
knoweth not God for God is love Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love by that appears to be utterly unacquainted with God to have nothing of God in him who is made up of love and kindnesse to mankind 9. In this was manifested the love of God toward us because that God sent his only-begotten Son into the world that we might live through him Paraphrase 9. And hath manifested that in a most eminent manner to us in having sent his only Son into the world to reduce us sinners to an holy and pious life 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Paraphrase 10. And in this appears the height of God love to us not that we were earliest in our love to him but that he began to us and first sent his own Son to propitiate or appease his wrath against us for our sins to deliver us from the punishment of them 11. Beloved if God so loved us we ought also to love one another Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren doing those acts of charity toward them which God is not capable to receive from us 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us Paraphrase 12. For God is not in our reach to be seen or conversed with by us whereas kindnesse or love is most what among such The trial therefore of our love whether we have any of that divine grace in us or no and so whether God abide in us that is whether those eminent vertues which are so remarkable in God as that they are said to be God himself such as charity v. 8 16. are abiding in us and whether the love which is in him toward men be copied out and imitated and so perfected by us as the sufferings of Christ are said to be perfected in us when we after his example suffer also is this by examining our selves if we are kind and loving to those that are among us our fellow men and Christians whom we do see and who are capable of kindnesse and the effects of love from us 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Paraphrase 13. This is an evidence indeed by which we know that we adhere to God are disciples indeed and as such acknowledged by him see ch 3. 24. because that temper and affection of love and charity so illustriously observable in Christ is observable in some measure in us also 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world Paraphrase 14. And as an evidence of that how great soever our hazard be from the enemies of the Gospel yet we continue constantly to preach Christ and being eye-witnesses of those miracles c. which evidence him to be what he pretended we accordingly preach and testifie that Christ is the very Messias sent by God 15. Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God Paraphrase 15. He that shall venture to be a Martyr for Christ to confesse him v. 2. when dangers attend that confession see note on Rev. 2. b. as God is faithfull to him so shall he truly be said to be faithfull to God see Joh. 14. c. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Paraphrase 16. 'T is acknowledged by all that God hath given us a most eminent copie and pattern of love by us to be transcribed toward him when he calls us to it God is made up of love and in that degree that we partake of that grace we are members of God not broken off from him but continuing in conjunction with him and God abideth in us is allowed a place in us is not rejected or cast out by us see Joh. 14. c. as he is by those that do not through love hold fast to him do not adhere to obey and imitate him in that great duty of charity 17. Herein is our love made perfect that we may have note a boldnesse in the day of judgment because as he is so are we in this world Paraphrase 17. In this the perfection of that love which is to be found in a Christian see note on ch 1. b. consists that in a time of danger when we are brought before judges and may probably lose our lives for confessing of Christ then we retain courage and cheerfulnesse and confesse him willingly that we behave our selves in this world as Christ did when he was here that is lay down our lives in testification of the truth 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Paraphrase 18. Now such love as this which was in Christ hath no fear in it Christ ventured and underwent the utmost even death it self for us did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to and so indeed perfect love banisheth all fear of danger even of death it self suffers it not to interpose or keep him from expressing acts of love makes the lover extreamly valiant For fear in whomsoever it is hath pain and anxiety in it permits him not to doe any thing that may bring danger with it and so is quite contrary to perfection of love toward God makes one man deny Christ another draw back for fear of danger of confessing him or else perhaps fear brings punishment eternal of body and soul Mat. 10. 28. and never permits any in whom it is to arrive to perfection or reward of love see note on Rev. 2. b. 19. We love him because he first loved us Paraphrase 19. And certainly this love and degree thereof and hazard run by it though it be death it self is but a meer duty of gratitude in us see v. 11. because Christ hath begun to us and when we were his enemies sinners that had never deserved any thing but hatred and vengeance from him laid down willingly his own life for us 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him or run hazards for the testifying the truth of our faith for there may be a great deal of hypocrisie in this professing of our love to God 1 Cor. 13. 3. and so there is
is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incorâ—igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and
put to death and so knowes how to have compassion on all faithfull Christians that suffer in like manner Heb. 2. 17. and rose again to life and now lives never to dye again and hath all power over that invisible state and continuance in death and over death it self see note on Mat. 11. 1. being able to fetch any man out of that condition and restore him to life again and so fit to relieve and reward any that suffers though it be death it self for his sake To which purpose saith he for the evidencing the truth of what now I say that is of my faithfull care of all those that continue constant to me whilst I destroy the obdurate 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter Paraphrase 19. Do thou write the visions which thou hast formerly seen a representation both of the things which are now a doing and of others which shall soon follow after them 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden Candlesticks The seven stars are the note h Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches Paraphrase 20. And for that which thou now seest which thou art to write also as I bad thee v. 11. the meaning of it is that it representeth to thee the seven Churches to which thou must communicate these visions in an Epistle and the seven Governours of them The seven starres which were shewed thee in the vision signifie so many Governours of those so many Churches v. 11. and the Candlesticks signifie the Churches themselves Annotations on Chap. I. V. 2. The testimony of Jesus The testimony of Jesus is the Gospel as it was preached and testified by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most creditable authentick witnesse ver 5. and accordingly 't is called I 1 Cor. 1. 6. the testimony of Christ and 2 Tim. 1. 8. the testimony of our Lord and the testimony of God 1 Cor. 2. 1. For as there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 record or testimony that God testâ—fied of his Son Joh. 8. 18. both the voice from heaven and the miracles which he did c. and as the Apostles office and the Baptists Joh. 5. 30. was peculiarly that they should testifie of Jesus Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth declare the will of God and demonstrate by prophecies by miracles by laying down his life and by his Resurrection and descent of the holy Ghost that it was such see Note on ch 3. c. Thus in the ninth verse of this Chapter where John is said to be in the Isle Patmos that is banished for the word of God and for the testimony of Jesus the meaning is evident that he was in that exile for having preached that Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andreas Caesariensis the word of God is the Gospel which he wrote not that it is certain that he had written it when he was banished into Patmos but because that very Gospel which he wrote upon the entreaty of the Asian Bishops for the confuting of Cerinthus c. was in substance preached before by him throughout all Asia and many converted to the faith by it V. 4. Asia That Asia here signifies not that fourth part in the division of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in another notion of the word known to Geographers the Lydian or Proconsular Asia is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people not only at Ephesus but almost through all Asia where Asia must needs be that Province of which Ephesus was the chief Metropolis and so Act. 20. 18. all the Bishops of Asia are by letters sent to Ephesus summoned to meet Paul at Miletus where as he foretells them v. 29. that soon after his departure cruel ravenous wolves will enter in not spacing the flock and that among themselves will arise false teachers and accordingly Timothy was then left Metropolitan of Ephesus that he might charge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disseminate those false doctrines 1 Tim. 1. 3. so it appears it soon fell out for S. Paul tells Timothy 2 Tim. 1. 15. as a thing known by him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were in Asia rejected him which in all reason is to be understood of the generality of the Bishops near if not under this Metropolitan of whom two are there named by him Phygâ—llus and Hermogenes That it was the heresie of the Gnosticks that thus infested these Churches may appear by the Epistles to Timothy where they are distinctly named by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Science falsly so called 1 Tim. 6. 20. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous Poetical Theologie consisting of strange Genealogies imitated from the heathen Poets which the Valentinians had from the Gnosticks and are described at large by Irenaeus in his description of that heresie And accordingly here is Christ's message sent to these Bishops of Asia to reprehend and warn them against this heresie Now in this Asia as there were many cities so there were some metropoles chief or mother cities to each of which the lesser adjacent cities were subordinate Of this sort the first was Ephesus saith Ulpian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inl Observ D. de Off. Procons Such again was Thyatira saith Ptolemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogr. l. 1. c. 2. such Philadelphia in the Council of Constantinople sub Mena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Metropolis of Philadelphia of the Province of the Lydians Of the same rank are Laodicea Sardis and Smyrna affirmed to be by Pliny Nat. hist l. 6. c. 29. as cities wherein the Roman Proconsuls residing kept courts for all the adjoyning cities to resort to and the same he affirms of Pergamus c. 30. By which it appears that all the seven cities here named were Metropoles and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle Paul having spent two years in preaching the Gospel in Asia all the inhabitants said to have received the faith Act. 19. 10. so it is evident in Ignatius's time which was not long after this that Magnesia and Trallis upon the banks of Maeander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being consequently included in this Asia were Episcopal Churches or cities Damas being Bishop of one Polybius of the other and so subordinate to the Metropolitan of Ephesus
Jewes are here called the synagogue of Satan is clear viz. because their heresie was made up of all filthinesse and abominable carnality which is intimated in many places of the Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all words to denote these defiled practices of theirs and set down distinctly by Epiphanius and others but are too unsavory to be here described How commodiously these are by M. Brightman affirmed to be the Arians pretending to be the purest Christians when they are not representing the purest Christians by the Jewes which were their greatest enemies and persecuters I shall not here endeavour to examine V. 10. Cast some of you into prison This persecution here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus commonly called Philosophus and Lucius Verus his brother assumed by him into the Empire anno 161. who reigned near tweâ—â—y years In his time as it appears by Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Epistle of the Church of Smyrna there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great persecutions disturbed Asia Of this persecution 't is remarkable that it fell very heavy on this Church of Smyrna and that Polycarpus was martyr'd in it being till that time at the age of 86. Bishop of this Church which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius and set out lately at London by the Archbishop of Armagh Before him many others were martyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all kind of punishments and tortures set down to the life in that Epistle But of Polycarpus the story is most large and may there be viewed out of which three things only I shall mention in order to the explicating of this place first That he himself received a Vision a little before it and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed and as soon as he waked told those which were near him that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt for Christ which signifies this martyrdome of this Angel of the Church of Smyrna this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the persecuters called him the doctor of Asia the father of the Christians to have been so considerable a passage of the Divine oeconomy that it was thought fit to be matter of a Vision to him and so might also well be to S. John at this time And not only this in a dream but as he was a going to the stake a voice was heard by many by-standers coming from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus be strong and valiant The second thing is That this death of his was the quenching of those flames the ending of that Emperors persecution against the Christians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Epistle he did as 't were seal up by his martyrdome and so give a conclusion to the persecution which I suppose is the meaning of the time of ten daies here set down for the affliction noting some determinate not very long time in that Princes reign wherein it should last and then be quieted again The third thing is That not only upon Polycarpus but upon many others particularly on Germanicus great perswasions were used by the Heathens to make them renounce their faith and save their lives which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be tempted and although some as Quintus a Phrygian were overcome with these temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet great multitudes continued constant and faithfull unto death and so were rewarded with this crown of life that is the honour of Martyrdome first and then the blisse V. 12. Pergamus That by Pergamus is here meant the Christian Church from Gratian An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman somewhat about the proportion of the rest of his interpretations For for this his only ground of affirming is that Smyrna was distant from Ephesus but 320 furlongs but Pergamus from Smyrna a greater space about 540 furlongs But to see how fansie rules this interpreter and not any rule of proportion For supposing that these distances of these cities had any mysterious signification in them whereas they are not so much as taken notice of in the Visions yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian that is not above sixty years what appearance or pretence of reason can there be that the addition of 220 furlongs to that number which wants a third part to be double to the former should improve that 60 into 920 years which is almost sixteen times as much as that former But more wonderful it is that having proceeded by this rule of proportion wherein 540 furlongs that is about 68 English miles should signifie the space of 900 years yet afterwards the 80 English miles whereby Thyatira was distant from Pergamus should signifie but 220 years the unproportionablenesse of which being discerned by him was sure the reason that he there chose to set down that space in English miles whereas the former had been set down by furlongs the eighth part of a mile that so the greater number of those in one place then of miles in the other might amuse the Reader and keep him from taking notice of the unproportionablenesse V. 13. Satans seat This throne of Satan surely signifies the power of Satan exercised in their idolatrous worships and sacrifices Thus saith Surius there was a Temple of Diana at Pergamus at this time And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Antipas's Martyrdome is commemorated though there be not mention of this Temple yet there is of the Idol worshippers and their sacrifices of the Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were worshipp'd among them and did then acknowledge themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit and reside in that place and receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifices that were brought them and in a word of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old religion of the Grecians that was amongst them with which Christianity began now to be Competitour To all this Metaphrastes adds the great barbarity and profess'd in justice of that place whose Citizens saith he took themselves to be just and valiant and good interpreted it a special piece of vertue if they did but accuse a Christian or bring him to his martyrdome By other Authors it appears that Aesculapius had a Temple there and Andreas Caesareensis saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was fuller of Idols then all Asia beside Ib. Antipas The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles ordained Bishop of the Asiatick Church about Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in his very old
more sharp and the destruction more terrible then it could have been if Sestius Gallus had continued the siege and taken them And to make the condition yet more unhappy whilst these Zelots raged so within the city the Sicarii were as unruly without and so as it was most unsafe to remain within because of the Zelots so in case they made any shift to get out of it they fell into the hands of the cut-throats under John who desiring to set himself up for a King spoil'd and slaughter'd all and at last was by the Zelots advanced and set over them V. 4. Was commanded them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said is a proper word to signifie a command of God's appears by Mat. 5. where the precepts of the Decalogue are set down in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said to them of old Now all the wise and gracious acts of God's providence in protecting his servants and restraining the malice of their enemies is the most properly thus express'd his will being of the same force to produce the effects as his commands ought to be And accordingly that is here meant that by God's wise disposal so it was that in the judgments that fell upon Jerusalem by the Zelots the Christians suffered not For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem and fled to Pella see Note on ch 8. c. and so when the Zelots came to Jerusalem immediately before the siege by Titus the Christians were gone out of their way and all their violence fell on the unbelieving Jewes which accordingly continued there And these are express'd by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as had not the seal of God on their foreheads see ch 7. c. as the Christians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grass and every green thing and every tree see Note on ch 8. d. V. 5. Tormented The famine which the plundering of the Zelots was to produce is here very fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being tortured as that is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing because famine as the torture is a lingring racking death doth not dispatch men easily or quickly as the sword doth but as it were breaking one limb after another tearing of the flesh from the bones consuming and emaciating them And indeed of the time of the siege it is literally affirmed by Eusebius out of Josephus that these Zelots or Seditious Jewes in Jerusalem tearing every man's victuals from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 6. invented cruel ways of torture to finde out food when it was concealed from them by the possessors or on conceit that it was concealed where indeed it was not And he mentions some of their inventions of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A most horrible cruelty not fit to be translated and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was terrible even to hear what some men suffered to make them confesse but one loaf of bread when they had no more perhaps not that These he ordinarily styles there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tormentors and so that makes this representation here the more proper and fit to expresse this matter of their plundering V. 6. Seek death That which is here said that men shall seek death and shall not finde it is a most proper expression of a lingring tormenting death and so of a famine which is most eminently such and of such vastations and plunderings which leave men life but nothing to support or sustain it and such was the effect of the cruelty of these Zelots at this time The very thing here said is after in the time of the siege set down by way of story or relation of the fact by Eusebius l. 3. c. 6. out of Josephus That when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious were so lavish of their swords that they would kill men runne them through only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their swords or to keep them in ure yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any being ready to famish desired them to lend them their hand and their sword to put them out of their pain they through arrogance and scorn of their miseries rejected their beseechings and left them to the famine to use them more cruelly V. 11. Apollyon That Apollyon here signifies the Devil is apparent by what is affirmed of him in the former part of this verse that it is the Angel of the bottomless pit And accordingly the famous God of the Heathens called Apollo a word so lightly changed from this must be resolved to be the Devil this destroying Angel as he is oft called in Scripture imployed altogether in destructions and mischiefs To which purpose the 12. chap. of lib. 5. of A. Gâ—illius is worth considering where having taken notice of two antient names of Heathen Gods Dijovis and Vejovis and having deduced the former from an Original which signifies bâ—nâ—gne or helpful he determines the latter to belong to a God qui non juvandi potestatem sed vim nocendi haberet which had not the power of helping but the force of doing mischief adding that the image of this God is found to have Arrowes in the hand prepared for slaughters and destructions therefore Apollo is thought to be signified by that title To which purpose faith he it is considerable that that Virgil a man very greatly skilled in antient knowledge doth in his Georgicks deprecate Numina laeva the unlucky or hurtful deities signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem that such kind of Gods had the virtue or faculty of hurting but not of helping any and of them Apollo is the onely one named there by that Poet siquem Numina laeva sinunt auditque vocatus Apollo who must be sacrificed to to avert any evils from them V. 14. Euphrates What is here meant by Euphrates is somewhat uncertain It may signifie literally that known river for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates and Philo in his Embassy mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armies reaching to Euphrates But in the style of these Visions it may also signifie somewhat else For the River Euphrates we know is that which runnes through Babylon and so that great river is fitly set to denote that city as we ordinarily finde Tyber to be used for Rome the Sea for Galilee the Region which it belongs to and many the like Now that Babylon in these Visions signifies Rome heathen will be hereafter shewn Note on c. 18. a. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie not in but at or about Rome which being the Seat of the Empire the great changes and affairs concerning the Empire are fitly express'd by this
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
confession of Christ nay secondly at this part of the Vision 't is clear that as the constant professors were not all slain but only some of them beheaded and others preserved and so beside the beheaded here are enumerated those that had not worshipp'd the beast nor his image nor received his mark upon their foreheads or hands so the Idolaters Apostates and Gnostick Christians c. had their universal slaughters ch 19. 2 3. 20. 21. and therefore these may well be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead here it being punctually said of them ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were slain And then that they revived not till the thousand years finished must needs signifie that the Church was now for that space freed from such Heathen persecuters and purified from such a vow'd mixtures of those vile unchristian practices which is but the negative part annex'd to the positive preceding Ib. First resurrection What is meant by the first resurrection here may be discerned by comparing it with the second resurrection in the ordinary notion of it That signifies the resurrection to eternal life Proportionably this must signifie a reviving a restoring to life though not to that eternal Here it is figuratively used to expresse the flourishing condition of the Christian Church for that thousand years wherein the Christian professors in opposition to idolatrous Heathens and Gnostick Christians live safely and happily in the enjoying the assemblies which is saith he as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth Where only it is to be noted that the resurrection here is of the Church not of the particular persons the beheaded c. thus to be understood that the Church that was persecuted and suppress'd and slain as it were and again corrupted and vitiated in its members now rose from the dead revived again V. 6. The second death This phrase the second death is four times used in this book ch 2. 11. and here ch 20. 6. then v. 14. then c. 21. 8. It seems to be taken from the Jews who use it proverbially for final utter irreversible destruction So in the Jerusalem Targum Deut. 33. 6. Let Reuben live and let him not die the second death by which the wicked die in the world to come Where whatsoever be signified among them by the world to come the age of the Messias in whatsoever Jewish notion of it it seems to denote such a death from which there is no release And according to this notion of it as it reflects fitly on the first death which is a destruction but such as is reparable by a reviving or resurrection but this past hopes and exclusive of that so will all the several places wherein 't is used be clearly interpreted ch 2. 11. he that overcomes shall not be hurt by the second death that is if this Church shall hold out constant it shall not be cut off that is though it shall meet with great persecutions ver 10. and death it self yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all So here speaking of the flourishing condition of the Christian Church reviving after all its persecutions and corruptions to a state of tranquillity and purity On these saith he the second death hath no power that is they have not incurred that utter excision having their part in the first resurrection but they shall be Priests to Christ and God and reign c. that is have a flourishing time of Christian profession for that space of a thousand years So in the 14. ver where death and hades are cast into the lake of fire that is death and the state of mortality utterly destroyed O death I will be thy death it is added this is the second death that is mortality is utterly destroyed there shall now be no more death that life shall be eternal so c. 21. 8. the lake that burneth with fire and brimstone the utter irreversible destruction such as fell in Sodome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal fire utterly consumptive is called the second death into which they are said to goe that are never to appear in the Church again And though in these different matters some difference there must needs be in the significations yet in all of them the notion of utter destruction final irreparable excision may very properly be retained and applied to each of them V. 7. Thousand years are expired When these thousand years of the peaceable Christian profession should begin and when determine is a thing of some doubt And the cause of the doubt is the several points of time wherein the destruction of Heathenisme in the Roman Empire may be placed For as in every so great a change there are several stages or degrees of motion so was it here Constantine's receiving the faith and concluding of the persecutions and by Decree proclaiming liberty of Christianity may most properly be styled the binding of Satan the dragon that sought to devour the child as soon as it was born and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down and celebrated by Prudentius l. 1. cont Symmachum beginning thus Cùm princeps gemini bis victor caede tyranni c. To the smae purpose see Eusebius Eccles Hist l. 19. c. 1. But then after that the Emperors were Christian Heathenisme still continued in Rome and in the Empire in some degree see Note on ch 17. f. till by the coming of the Goths and Vandals and Hunnes under Alaricus Gensericus and Attilas the city and Empire of Rome was all the heathen part of it destroyed and Christianity fully victorious over it And if this be the beginning of the binding of Satan and caststing him into the abysse then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gensericus beginning An. 441. and the great fight between the Romans under the Emperor Marcion and the Hunnes under Attilas in which 162000 were killed being An. Chr. 451. the greatest slaughter that hath ever been read of as it is described by Jornandes a little river being by the blood of the slain raised saith he into a torrent Agreeable to this double beginning may be assigned a double end of these thousand years For if the letting loose of Satan here were at the rising of the Ottoman family and bringing Asia and Greece to Mahomedisme that will be about the year 1310. and so about a thousand years from Constantine's Edict But if it were at the Turks taking of Constantinople mentioned here ver 9. and turning the Temple of Sophia to
897. 1. great Voices in heaven 904. 1. 907. 2. Voluntary humility 655. 1. Vow 409. 1. Upholding 727. 1. Upper chamber 333. 1. turned the world Upside down 405. 2. as from Us 680. 1. the Using 656. 1. Usurie 92. 2. Utter 74. 2. Utterance 512. 1. W. Way of the sea 21. 2. Ways 773. 2. Ways of unrighteousnesse 852. 1. Wait 477. 2. Walk worthily 832. 2. I must Walk 227. 2. Walking after their own lusts 817. 1. Wall 945. 1. of her Want 168. 2. wax Wanton 699. 2. Warre a good Warfare 688. 2. weapons of our Warfare 586. 2. men of Warre 263. 1. Warres and fightings 784. 1. Was and is not 858. Wash 157. 2. Wash hands 79. 1. Washed 309. 1. Washed in his bloud 866. 2. Washing of regeneration 275. 1. a Watch 261. 1. keep Watch 196. 1. Water and bloud 323. 2. came by Water and bloud 837. 1. baptize with Water 17. 1. 332. 1. born of Water 275. 1. by Water 801. 1. living Water 278. 1. a Wave driven by the wind 773. 1. Weak 398. 2. 535. 1. 608. 1. Weaknesse of the flesh 466. 2. Weary me 250. 1. Wearied 764. 1. Wedding garment 106. 1. Weeping 45. 2. Weight of glory 576. 2. lay aside every Weight 763. 1. letters Weighty 586. 2. Went and preached 800. 2. What have I to doe with thee 272. 1. Where it ought not 123. 1. Wherefore 463. 1. in Which 820. 1. White raiment 882. 1. your Whole spirit 674. 1. Why could not 162. 2. that Wicked 680. 2. 683. 1. Wickednesse 801. 1. Widows 698. 1. a sister a Wife 508. 1. 698. 1. Wild honey 16. 2. Wiles of the devil 624. 2. Will 139. 1. his Will 710. 1. Will of the flesh 269. 2. Will of man 269. 2. Will doe 286. 2. for I Will 232. 1. Will he give 40. 2. sin Wilfully 752. 1. 84â— 2. Willingly 538. 1. 818. 1. Will-worship 655. 2. Wine of wrath 139. 1. 919. 2. Wine mingled with myrth 139. 2. under her Wings 237. 1. Winked at 456. 1. Wise 513. 2. Wise men 10. 1. Wisedome 513. 2. here is Wisedome 919. 2. Wisedome of the just 188. 1. Wisedome justified of her children 62. 2. Witchcraft 611. 2. Withdrawn â—60 1. Withdrew 602. 2. trees whoâ—e fruit Withereth 852. 1. Withholdeth 682. 1 2. Within 48. 1. they Without us 760. 2. Witnesse 881. 1. tabernacle of Witnesse 357. 1. Witnesses 763. 1. two Witnesses 906. 1. before many Witnesses 704. 1. three beat Witnesse 837. 2. 838. 1. Woe Woe Woe 899. 1. second Woe 907. 1. Wolves 614. 1. Woman fled into the wildernesse 910. 1. separated from my mothers Wombe 597. 2. Wondered after the beast 913. 1. Wonders 552. 1. Wood hay stubble 518. 1. Word 11. 2. 186. 1. 652. 2. by Word 680. 1. preach the Word 359. 1. Word of God 301. 2. 696. 2. 734. 1. 818. 1. unto whom the Word of God came 301. 1. Work 610. 1. 640. 1. 760. 1. a good Work 692. 1. Work redemption 456. 2. if any not Work let him 684. 2. Works 455. 1. good Works 720. 1. Works of God 286. 1. Worketh 682. 2. effectually Worketh 666. 2. Working to doe 840. 1. World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2. all the World 120. 1. 122. 1. 19â— 1. this World 513. 1. in this World 70. 2. before the World began 716. 1. from the creation of the World 433. 1. World to come 738. 2. a World of iniquity 779. 2. World of the ungodly 801. 1. Worm wood 898. 2. Worship 42. 1. Worship at the feast 307. 1. Worshipped 681. 2. a Worshipper of Diana 414. 2. Worshippers 367. 1. Worthy 697. 2. counted Worthy 699. 2. Worthy of death or of bonds 430. 1. not Worthy of life 286. 2. walk Worthily 832. 2. I Would 611. 1. what ye Would 471. 2. Would 536. 2. Wounded to death 919. 1. 915. 1. Wrath 625. 2. Wrath to come 15. 1. Wrath of the Lamb 8â—3 2. Wrist 156. 2. Written with my own hand 1â—4 1. Written in heaven 765. 1. Written within and on the backside 887. 2. Wrought 98. 1. Y. Yea and nay 570. 1. a Year agoe 583. 2. after two Years 527. 2. fourteen Years after 599. 1. four hundred Years 354. 1. a thousand years 867. 2. unequally Yoked 580. 2. Young men 178. 1. Younger 260. 2. 718. 1. Z. Zacharias son of Barachias 114. 2. Zeal 784. 2. bitter Zeal 779. 1. Zelots 54. 2. Places of the Old Testament incidentally explained Genesis Chap. ver Pag. col II. 4. 6. 1. VI. 2. 801. 1. Â 3. 799. 1. Â 5. 80. 1. 801. 1. Â 11. 524. 2. IX 27. 270. 1. XIV 1. 22. 2. XXI 9. 544. 2. XXXVII 2. 6. 1. Exodus VII â— 190. 1. IX 14 15. 486. 2. XX. 9 10. 48. 2. XXVIII 3. 223. 1. XXXI 2. 223. 1. XXXII 6. 544. 2. Numbers XI 17 25 26 29. 223. 2. XXII 37. 798. 2. Deuteronomie XXIX 3. 710. 1. XXXIII 2. 852. 2. XXXIV 9. 700. 1. Josua XII 23. 22. 2. Judges XIV 6. 223. 2. XVII 2. 134. 1. Ruth III. 1. 731. 1. I. Samuel IV. 21. 269. 2. X. 6. 223. 2. XVIII 10. 190. 1. XX. 25. 883. 2. II. Samuel XVII 23. 138. 1. XXIV 1. 244. 2. I. Kings VIII 31. 134. 1. II. Kings I. 8. 16. 1. II. 9. 699. 2. IV. 16. 485. 1. Â 42. 55. 2. IX 11. 190. 1. I. Chron. III. 17. 6. 2. Ezra X. 1. 116. 1. Job II. 4. 187. 2. XII 18. 233. 2. Proverbs X. 12. 787. 1. XI 18. 7. 2. XX. 21. 18. 1. XXVIII 5. VIII Â XXVII 1. 782. 2. XXIX 24. 134. 1. Ecclesiastes IV. 14. 6. 1. VIII 11. 186. 1. Canticles III. 11. 667. 2. Isaiah VI. 9 10. 149. 1. VII 13 14. 8. 2. 21. 2. VIII 16. 736. 1. IX 1. 21. 2. XXVIII 16. 793. 1. XXXIII 18. 514. 1. XXXV 8. VIII Â XL. 5 6 7. 15. 1. Â 13. 515. 2. XLI 15. 18. 1. LIII 1. 710. 1. LIV. 13. III. Â LXV 1. 59. 1. Jeremiah I. 5. 122. 1. IV. 11. 18. 1. Â 16. 122. 1. XXXI 32. 744. 1. Â 34. III. Â XLIV 19. 525. 2. Ezechiel XI 19. VIII Â XVI 12. 667. 2. XXIII 44. 667. 2. XXIV 17. 36. 1. 49. 2. Daniel VII 9. 883. 2. VIII 10. 124. 1. Hoseah II. 19. 112. 2. IV. 12. 407. 1. Joel II. 17. 117. 2. Â 28. II. Â Amos V. 26. 356. 2. Habakkuk I. 5. 389. 2. Haggai II. 5. IX Â Â 7. 477. 2. Zechariah III. 1. 851. 1. Â 8. 192. 1. IV. 10. 866. 1. VI. 12. 192. 1. XIII 14. 16. 2. XIV 5. 852. 2. Malachie III. 17. 795. 1. IV. 5 6. 87. 1. 88. 1. Â Â 187. 2. Tobit III. 1. 138. 1. Ecclesiasticus XVI 14. 244. 2. XLVIII 14. 189. 2. L. 15. 187. 1. A Note of some few places in Ancient Writers occasionally corrected Alexander Aphrodis 445. 1. Aristeas 131. 1. Aristophanes 95. 1. Cebes Tab. 716. 2. Chalcidius 10. 2. Cyrillus Hierosol Catech.
〈◊〉 〈◊〉 〈◊〉 * an abortive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neither hath Christ been raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shall deliver up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †take 〈◊〉 or bring to nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * this is with an exception of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Eâ—◠†also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doe we 〈◊〉 hazards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †according to man ‖ dispositions * truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I tell you it that you may be asham'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an animal * For so it hath been written †was * I tell you a secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he shall sound the trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Comm. in Isâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Elench c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusch l. 4. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * treasuring up whatsoever ne gains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †those by letters will I seed for Theophylact c. sever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the preceding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * worthy for ne also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I shall have past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * whither I go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lexhore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †worketh with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * quieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Rom. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †upon us abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you are †we our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the favour conferr'd on us for the sakes of many may by many be thankfully acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or those things also ye acknowledge for the Syriack leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope that ye will * our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * again from Macedonia to come to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †had this resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was thus wâ—lling â—oâ— the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are in him yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or therfore through him are Amen for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to God for his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that we exercise dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. p. 1173. * this very thing did I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †made sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but in part that I may not lay weight upon him all you †before the many * exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have I written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ have forgiven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that we be not over-reach'd by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the knowledge of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among them that are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or from death â—o death for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deale as bucksters with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being manifested that ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fitted us or enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the writings being ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in glory †administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were †was not so much as glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †looked not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or face for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈…〉 p. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * grow not sluggish or cowardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * so that the illumination of the Gosâ—el of the glory of Christ hath not shin'd to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or in vessels of shell * griped †brought to extremities stâ—aitned but not despairing * pursued but not left behind †that the death is wrought in us but the life in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benefit having abounde◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †excéed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are not sâ—ornfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †most superlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * temporary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 6. p. 855. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to put on over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we be found clothed not naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the race others pursue and get up close after him being ready to outstrip or get before him but doe not so and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not outstrip'd or cast behind the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be out-gone relinqui literally in Horace's notion mihi turpe relinqui est So in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not crown them that are lag or left behind and 1 Cor. 9. all run but one receives the prize So Eustathius on Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is overcome we say is left and in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be left is to misse the reward and therefore Jam. 1. 4. those that are perfect and consummate crowned or â—â—t to receive the crown are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left behind in nothing victorious still 'T is true indeed that the vulgar notion of forsaken is applicable to the word among good authors As in Aristotle Rhet. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowards for fear forsake desert those that are in the same danger with them But the contexture and consort of so many other agonistical words and the examples of this use of it joyned thereto do rather incline it to the former Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling where he that throws the other first is conquerour whereupon Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down is to overcome to throw The same is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplanting tripping up the heels whence is that scholion of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrown by them that wrestle with us and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not destroyed may either signifie literally so not killed that is lying upon the ground but not like carcasses there or else rising up again after the fall and not as the Elephant irrecoverably down All which belongs to the afflictions that befell the Apostles their hardship in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and combats of theirs V. 17. Weight of glorie The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things weight and plenty and from thence two things more either glory or riches From hence it comes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek of the Old Testament taken for multitude or greatnesse that is applied to a train or host 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great numerous troop of attendants or army and 1 Mac. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude and 3 Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great magnificent feast Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be riches plenty and abundance of glory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the rather here used in opposition to the lightnesse of the afflictions precedent but not to denote the heavinesse but abundance or riches of this as Gen. 13. 2. Abraham is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy that is plentifull in catrell c. the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich and so c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies riches CHAP. V. 1. FOR we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens Paraphrase 1. For of this we are confident that if our bodies wherein we dwell as in a moveable tent or tabernacle be destroyed by the present pressures that lie upon us if our dangers should end in death it self this were a matter of no terror to us having so much a better abiding place provided for us by God so much an happier condition then any this world is capable of and out of reach of all sublunary dangers sure to be continued to us for ever 2. For in this we groan earnestly desiring to be clothed upon with our house which is from heaven Paraphrase 2. For while we are in this inferiour state of bodies we are for ever unsatisfied and impatient desiring to have those spiritual bodies 1 Cor. 15. 44. that purer state of blisse and immortality as an upper garment to adorn and hide the blemishes and imperfections and keep off the cold and pressures that this body of ours is subject to 3. If so be that being clothed we shall not be found naked Paraphrase 3. This I say upon supposition that we should never die that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess 4. 15. 17. that are found alive at the last trump at the day of doom as some shall certainly be and yet even those very heartily glad to be changed to have these natural bodies spiritualized 4. For we that are in this tabernacle doe groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life Paraphrase 4. For while we are in these bodies of clay we are subject to weights and pressures and those give us a great impatience and wearinesse and this hath a very observable meaning in it for 't is certain we doe not desire to put off these bodies to part with them finally how weary soever we are This therefore is the signification of it that there is another sort of bodies and another sort of life infinitely more desirable then these which we now enjoy an eternal immutable life of these our bodies in stead of that mortall subject to afflictions and death it self which we now live and that we are naturally a desiring a panting a groaning after 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit Paraphrase 5. And the same God that hath created and framed us after this manner with bodies subject to such pressures that we perpetually desire to change them for impassible hath by Christ promised us that he will make this provision for us raise us to immortal lives and as a pledge and pawn to assure us that he will perform this promise he hath by the preaching of the Gospel sent to cleanse and purifie us here in some measure which is a kind of spiritualizing of our bodies and a pawn and earnest of our future immortality to which that Spirit shall raise us which raised Christ from the dead 6. Therefore we are alwaies confident knowing that whilst we are at home in the body we are absent from the Lord. Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death as that which only brings us home to God from which these earthy bodies keep us strangers 7. For we walk by faith
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
may best belong to the son Methuselah whose name was thus prophetical but for the years of his life those seem to belong to Enoch for he lived 365. years Suidas lightly mistaking his name calls him Nannac who saith he is reported to be a King before the flood and foreseeing the approach thereof he assembled all men to the Temple and with tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed to avert it and Erasmus out of Hermogenes makes the same relation and cites the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Herodes the Iambick writer rendring it Cannacae more plorem as if it referred to his tears for averting the Deluge when it more probably referrs to the peoples lamenting forecited from Stephanus See Eupolemus in Eusebius Praepar l. 9. who speaking of Methuselah Enoch's son saith that he knew all by the Angels of God and Enoch being all one with Atlas by these all Astrologie came to the Greeks V. 16. Great swelling words What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may best be guest by comparing it with Dan. 11. 36. where we have the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Context will sufficiently interpret it The King shall doe according to his will and he shall exalt himself and magnifie himself above every God and shall speak marvellous we render high swoln things against the God of Gods There doing according to his will is casting off all fear or care of laws or justice his exalting and magnifying himself above every God is his Atheistical despising of all religion whether the true or the false the Jewish or Heathen worship and his speaking the high swoln things against the God of Gods is undervaluing the God of Israel the only true God and setting up some body else as superiour to him the same that is said of the Gnostick heresie and their leader Simon 2 Thess 2. 4 that he opposeth and exalteth himself over or against all that is called God or worship The same phrase is again used Dan. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mouth speaking great or swelling or lofty things To one or both these passages of Daniel this place of Saint Jude seems to relate joining these two together walking after their own lusts and their mouth speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high swoln words as Dan. 11. doing according to his will and speaking high swoln words c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in and though here be not mention of the God of Gods against whom these stout things are spoken yet to supplie it from thence and so it will agree most perfectly to the character of the Gnosticks 2 Thess 2. 4. who certainly are the persons here described For of them it is evident see 2 Thess 2. Note e. that they attributed Divinity unto Simon made him the uppermost God and the God of Israel but a part of his creation worshipp'd him and Helena his whore with sacrifices c. and so did the very thing that there is said of the King in Daniel And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vanity that may fitly be accorded with this in the notion of vanity for Idolatry see Rom. 8. Note h. for such was their worship of Simon See Note b. Ib. Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul that suffer those affections to carry them away to rule and have dominion over them Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual they that move by an higher principle that having the assistance of God's Spirit and divine revelation do act and move accordingly From hence it is that Hereticks that pretend to greater purity then other men and so separate from all others also have generally desired to discriminate themselves from all others by calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animales And so particularly did the Gnosticks their followers in Irenaeus they forsooth were the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual and had no need of any of those graces and gracious actions which were required to other men and by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Baptisme they had became invisible to the Judge and all the sins they could commit could no more pollute them then the Sun-beams could be defiled by shining on a dunghil or Gold by being in a kennel the very character a little improved of these here v. 18. walking after their godlesse lusts V. 20. Praying in the Holy Ghost It is sufficiently known that the Apostles and those that were by the holy Ghost set apart for the planting of the Church had many miraculous gifts especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or graces not every one all but one one another another Among these saith S. Chrysostome there was in these first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of prayer as also the gift of healing of singing prophesying c. 1 Cor. 14. 26. see Note on Ephes 6. g. This saith he was bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon some one who did pray for the rest and aske those things which were useful for them and teach others how to form prayers Some of these special prayers thus conceived and frequently used by them which were fit for the common perpetual use of all Christians were received and kept by those whom they thus taught and are they which the antients mean by the Liturgies of S. James c. which or some other in that disguise or rather those with some other later mixtures are still used by the Greek Church on solemn daies These extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as they lasted are here called as other special gifts of the Spirit also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Ephes 6. 18. the immediate moderatour as it were of all the petitions of the Church at that time But when those extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased it is clear there was need of somewhat else to supplie that place and that would not be in any reason to let every man pray as he would â—or for the preventing of that and the ill consequents of it it was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift of prayer had before been given but set prepared forms for the daily constant uses and those provided by the Governours of the Church Apostolical men which had benefited under the prayers of those that had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift and remembred some forms of theirs at least the method and manner used by them And this is the original of Liturgie among Christians V. 22 Making a difference What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Middle voice signifies hath been
or with thunder and lightning c. he exhibits himself see Dan. 7. 13. and all men shall discern his particular hand in these judgements and all that had to doe in the crucifying of him and all the nation of the Jews whether at Jerusalem or wheresoever scattered see the Premonition and Mat. 24. b. shall discern that these judgements are inflicted on them for their crucifying of Christ and persecuting Christians and shall see what cause they have to lament for their cruel usage of them which now lights so heavy upon themselves 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty Paraphrase 8. The first and last letter of the Greek Alphabet is a description of me saith Christ who am before and after all things and so he whose kingdome hath no beginning nor end and am able to secure all faithful servants of mine and to subdue and destroy mine enemies and now mean to evidence some of my royal power in punishing my enemies or ill subjects 9. I John who also am your brother and companion in tribulation and in the kingdome and patience of Jesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Jesus Christ Paraphrase 9. I John who write this Epistle to you and who with other the faithfull Christian Jewes have suffered persecution and doe still hold out constant and patient through the power of Jesus Christ who now reignes though once he suffered not permitting any temptation to shake my faith or drive me from the profession of Christianity was in the Isle of Patmos banished thither for preaching and promulgating the doctrine and faith of Jesus Christ See v. 2. note a. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet Paraphrase 10. And being there excluded from the society of men I was vouchafed by God to receive Revelations from him and accordingly I fell into an extasy or transportation on the day of Christs resurrection the first day of the week either the annuall or the weekly festivity set apart to commemorate his resurrection and as upon a festivity I heared the sound of a trumpet Psal 47. 5. or a voice as loud as the sound of the trumpet and that voice behind me Is 30. 21. calling to me unexpectedly 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and unto Philadelphia and unto Laodicea Paraphrase 11. And that which was said was that he that spâ—ke to me was the eternal God and that I was commanded by him to write down what was or should be at this or at any other time shewed me and to send all together in an Epistle to the seven Churches of Christ in Asia of which Ephesus was the chief Metropolis which accordingly now I doe 12. And I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks Paraphrase 12. And hearing the voice behind me I turned to see who it was from whence this voice came to me And upon this occasion of turning there appeared unto me in the vision the representation in Symbols or visible Hieroglyphicks of what that voice v. 11. said unto me To signifie the seven Churches appeared seven golden Candlesticks 13. And in the midst of the seven Candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle Paraphrase 13. To signifie Christ that eternall God that spake to me and said I am Alpha and Omega there appeared an Angel in the midst of the Candlesticks like him described Dan. 10. 5. in a very solemn manner habited like the high priest Levit. 6. 12. and 16. 4. to signifie Christ our mercifull high priest who hath compassion on our infirmities and intercedes and prayes for us to be represented by this Angel in an upper garment long such as he used to weare see note on Mat. 5. 6. and girt with a girdle as he was too and that of gold as Rev. 15. 6. after the manner of the high Priest the curious girdle of whose Ephod was of gold blue purple scarlet and fine twined linnen Exod. 39. 5. and by that intermixture of gold discriminated from the girdles of ordinary priests see note on Luk. 12. b. and this belt or girdle girt about the paps 14 15. His head and his haires were white like wooll as white as snow and his eyes were as a flame of fire Paraphrase 14. And his appearance from head to foot was like a flaming fire nothing his coming to doe vengeance to consume with the brightnesse of his presence 2 Thess 2. 8. And his voice was like the sound of a great many waters met together or of a multitude Dan. 10. 6. making a huge terrible roaring noise 15. And his feet like unto note f fine brasse as if they burned in a furnace and his voice as the sound of many waters 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sunne shineth in his strength Paraphrase 16. And he held seven starres in his right hand signifying his approbation and care of the seven singular Governors which were placed in those seven Churches represented by the Candlesticks and there came out of his mouth in stead of a tongue or words a sword of such a kind as betokened suddain destructions and the same was signified by his looks which was the resemblance of the sunne when it shineth in its greatest brightnesse 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last Paraphrase 17. And when I saw Christ thus represented the terrâ—blenesse of the vision and Christs appearance in it was such that it put me into a fainting fit see Dan. 10. 8. but he held me up and encouraged me not to fear but to trust in him as the eternall God who would certainly doe me no hurt how terrible soever he proved to his enemies putting me in mind who he was the God of heaven though vilified and crucified upon the earth which crucifying of him and proceeding in like manner with his servants is the thing that becomes now to punish and therefore there would be no matter of fear but much rather of comfort and joy to any faithful Christian 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of hell and death Paraphrase 18. Even that Christ which lived here on earth and was